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JBroabtoap Jfletnebal Hibrarp 

Edited by 

G. G. Coulton and Eileen Power 

tEty t ©talogue on jfltracles 

Volume II 

pSroabtoap ftletiiebal library 

Edited by G. G. Coulton and Eileen Power 

The Unconquered Knight 

By Gutierre Diaz de Gamez 

Miracles of the Blessed Virgin Mary 
By Johannes Herolt 

The Dialogue on Miracles 

By Caesarius of Heisterbach 

The Goodman of Paris 

By A Bourgeois of Paris, c. 1393 

The Autobiography of Ousdma 
Anecdotes from English MS. Sermons 
Anecdotes from Thomas of Chantimpre 


Published by 




®j )t ©talogue on jUtratleo 



Vol. II 

Translated by H. VON E. SCOTT and C. C. SW1NTON BLAND 
with an Introduction by G. G. COULTON 

Published by 


rvi»Tmo IM QUIT nut Ala by uiadla y Mnwni, 
it. diw—iu imiT. mx . t : up ubpou. opt, 



viii : 





ix : 






x : 




xi : 




xii : 









I The Lavatory in Heisterbach Cloister. From Boisseree 
lx., plate 44. These two enormous stone basins were 
marvels of masons’ skill; a similar basin, perhaps the largest 
existing, may still be seen in the grounds of the Cistercian 
Abbey of Pontigny in Burgundy Frontispiece 

II Limburg on the Lahn. On a peninsula of rock, with what 
is now the episcopal palace behind it (unseen in this view). 
One of the finest specimens of Rhineland architecture of 
about the date of Caesarius To face p. 10 

III Heisterbach Abbey Church. From Boisseree l.c., plate 41. 

The lay-brethren worshipped in the western half of the nave, 
marked by the four less ornamental clerestory windows, and 
shut off by screens from the choir (with more ornamental 
clerestory) in which the monks sang their daily and nightly 
hours. Masses were sung at altars in the apse. The 
destination of the vault underneath the lay-brethren’s 
portion is uncertain To face p. 36 

IV Chapels at Heisterbach and Pontigny. Very few Cister¬ 

cian churches had anything but a plain square east end ; 
hence the interest of this comparison. The High Altar at 
Heisterbach was pretty certainly situated as marked here, 
with its steps; the easternmost altar was probably that of 
the B. V. M.; in Caesarius’s time there were apparently 
only two other altars in these nine chapels To face p. 100 
V Plan of Fountains Abbey. Built almost exactly at the same 
time as Heisterbach. This shows the separation of the lay- 
brethren in church (their altar up against the separating 
screen); also their separate quarters, with frater (refectory) 
on the ground-floor and dormitory above, and steps down 
into church. The dormitory of the choir-monks, with 
similar stairs leading to the south transept, ran over the 
chapter-house and the sub-vault. By courtesy of Prof. 

A. Hamilton Thompson and the Syndics of the Cambridge 
University Press To face p. 268 

VI Templars’ House at Boppard. From Seddon, lx., p. 97. 

The Templars of Boppard are recorded to have been the first 
to storm the breach at Acre on the Third Crusade (1191) 

To face p. 342 




The reason why divers visions are to be treated in 
the eighth boo\. 

You may wonder why I have postponed the book of divers 
visions to the eighth place. You muff know that this was 
done not without reason and for a sacramental cause. For as 
Chris! in the gospel set up a ladder formed of eight beatitudes, 
by which every Christian might climb to heaven, so in this 
book a ladder is to be set up from as many Steps, by which 
the celeStial army may come within sight of human vision. 
The two sides of this ladder are the two kinds of visions, to 
wit, bodily and spiritual, in such a way nevertheless, that 
every vision is to be understood through the spiritual side, 
in which the spirit alone works. 

Novice. —What is the meaning of bodily vision? 

Mon\. —When anything is by the gift of God seen with 
the bodily eye and some teaching is conveyed through it, 
as for instance, we read that Elisha saw a chariot of fire in the 
ascent of Elijah, and as king Balthazar saw the fingers of a 
hand writing upon the wall. By this kind of vision often 
angels, and also the souls of saints, are seen by mortal bodily 
eyes in bodies that they have assumed, as afterwards will be 
told in examples. 

Novice. —What is a spiritual vision ? 

Monk_. —That which takes place by means of images with¬ 
out bodies, as for instance, in ecstasies and in dreams. Under 


The Dialogue on Miracles 

this we muSt include also the intelledual vision, although it 
differs greatly from the spiritual. Indeed some say that it 
is triple ; for instance, it is doubtful and obscure for the toiler 
along the narrow way, it is full and clear for the saint, while 
Adam and Eve before the fall experienced something between 
these two extremes. 

Novice. —What is intellectual vision ? 

Mon\. —Intellectual or mental vision, is when no bodies 
or representations of things are seen, but the gaze of the mind 
is fixed upon incorporeal substances by the wonderful power 
of God. On the higheSt Step of this ladder let us place ChriSt, 
who is God and man, the Head and origin of all saints ; 
on the second Step as we go down, the order of angels ; on 
the third Step, the order of patriarchs and prophets ; on the 
fourth Step, the order of apoStles ; on the fifth Step, the order 
of martyrs ; on the sixth Step, the order of confessors ; on 
the seventh Step, the order of virgins, widows, and the 
undefiled, on the eighth Step, the vision of all miraculous 

Novice. —In what way and under what forms do heavenly 
spirits, whether angelic or human, show themselves to mortals, 
I should like to learn rather by illustrations than by teaching, 
of course, putting before all others the vision of our Lord 
and Saviour Jesus ChriSt. 

Mon\. —Join me in calling upon the Holy Spirit, who 
proceeds from Him, and concerning whose marvellous 
appearances I hope to say something, that He will help me 
to carry out worthily what you ask for. For although the 
works of the Holy Trinity are indivisible, and we believe that 
the Son is consubStantial with the Father, and the Holy Spirit 
with both, yet never is the Father found to have appeared to 
mortals under the form of a subjeCt creature, which cannot 
be said of the Son or of the Holy Spirit, since we confess 
that there are two natures in the person of ChriSt, the divine 
and human. According to the former, He dwelleth in the 
light which no man can approach unto, and where no man 
hath seen Him at any time (i Tim. vi. 16). According to 
the latter, that is, the human nature, He appeared on earth, 
and lived amongSt men. For He was seen by the fathers 


Or Divers Visions 

before the Law, and under the Law, but in some subjefl 
creature ; but in the dispensation of grace He was seen in 
human nature. And although once for all He was born of the 
Virgin, nourished and fed, once for all adored by the magi, 
presented in the temple, suffered, and raised again from the 
dead, and ascended into heaven, nevertheless even to the day 
of judgment He does not cease to renew the same sacraments 
in wonderful fashion showing His presence according to the 
aforesaid kind of vision to His beloved eledl, sometimes in 
infancy and boyhood, sometimes in youth and manhood, as 
the following examples will show. 


Of a pried to whom the nativity of Chris I was 
revealed in a dream. 

A certain pries! of our house, when thinking deeply over 
the sacrament of the incarnation of Chriff, was rapt one night 
in a vision into the inn of that nativity. And there, when 
he heard that a virgin was about to give birth to a son, he 
replied : “ Chriff has been born once for all ; He cannot be 
born again. If this virgin is about to bring forth a son, some 
great prophet will be born of her, but not Chriff.” Scarcely 
had he finished speaking when behold ! she without any 
pain brought forth a son, and held Him out wrapped in 
swaddling clothes to the monk. And when he took Him 
into his arms and kissed Him, he underflood the myftery, 
and awakened by the emotion of that happiness he realised 
that those former meditations, had been rewarded by so 
blissful a vision. Here you have a spiritual vision, but one 
which took place in a dream. I will add to it another vision, 
but I cannot determine about it, whether it took place in a 
dream, or in a mental ecftasy, owing to the way it is told by 
different people. 


The Dialogue on Miracles 


Also of sifter Chriflina and the nativity. 

The Lord, willing to delight with the vision of His nativity 
the venerable virgin Christina, whose memory is preserved 
in foregoing pages, a nun on the hill of S. Walburgis, once 
appeared to her with His Mother and Joseph, wrapt in 
swaddling clothes and lying in a manger. These swaddling 
clothes were of white wool, and of the same Stuff as the 
robes of the siSters. But the bands with which His limbs 
were bound appeared of the colour of grey. You see how 
great humility, how great pity there is in the Son of God. 
He deigned to allow His swaddling bands to be like the robes 
of the Order so that that happy nun might rejoice the more 
in the dress she had assumed. You have a similar example 
in the sixteenth chapter of the former book, where He with 
His Mother appeared, wearing a cowl, to the dying Dom 
Christian of Hemmenrode. 

Novice. —Which kind of vision seems to you to be the 
more excellent, that which comes in sleep, or that which is 
seen in ecStasy? 

Mon\. —That I may make the answer to your question 
more plain, I will firSt show you the different causes of 


Of the diversity of dreams, and of spiritual visions. 

Sometimes a dream arises out of the fragment of thought 
and care ; sometimes from excess of indulgence ; some¬ 
times from excess of abstinence ; sometimes from the 
mockery and fantastic imagination of the enemy without 


Of Divers Visions 

any preceding thought ; sometimes from a preceding 
thought accompanied by illusion ; and sometimes by the 
revelation of the Holy Spirit, which comes about in many 
ways ; and this is the molt worthy kind of dream. It is 
however, not a whit less but rather more blessed if holy 
meditation has gone firft. Therefore in whatever way the 
nodturnal vision is brought about, in my judgment that which 
comes through mental ecftasy is to be preferred, because it 
is surer and rarer and more full of heavenly bliss. The firfl 
vision when it is of heavenly things, is rightly called revela¬ 
tion ; the second is called contemplation. In both the out¬ 
ward man dies, and the inward man is the more fully alive. 
The former is within reason, and so contains merit ; the 
latter is beyond reason, and so seems rather to partake of 
reward. When the mind reaches God in contemplation, the 
rational sense fails. This is why Rachel died at the birth of 
Benjamin. Rachel, which being interpreted is headship, 
signifies reason ; Benjamin which means the son of the right 
hand, signifies contemplation. Moreover, Rachel dies when 
Benjamin is born, since contemplation is born from reasoning 
on heavenly things. How weak is the faculty of reason, the 
mind discovers within itself. Moreover if that were not true, 
the apofUe, when describing his ecffasy, would not say 
whether in the body or out of the body I cannot tell, God 
\noweth (2 Cor. xii. 2). 

Novice .—Although the spiritual vision is of greater dignity 
than the corporeal, nevertheless I love better to hear examples 
of the latter, because I think it a greater thing than any vision 
to be able to see with the bodily eye heavenly spirits, or what 
is even ftill greater, the creator of spirits Himself. 

Mon \.—I will now tell you of a vision concerning which 
you muff judge for yourself, whether it is spiritual, or 
corporeal ; it too is a vision of the nativity of Chrift. 


The Dialogue on Miracles 

chapter v. 

Of a mon\ who saw Chrifl as a new-born child, 
with Mary and Joseph. 

In Hemmenrode there was a certain monk of deep devotion, 
who seemed to have upon him the good hand of God. He 
was indeed one who was Strenuous in manual labour, devoted 
in prayer and praise, mighty in vigil, and fervent in fulfilling 
all commands. 

Now since, about the feaft of All Saints, he had so willing a 
mind, and experienced little or no weariness for several days, 
he began, not so much boldly, as reverently, to beseech the 
Lord in prayer to comfort him with some sort of visitation 
on the feaft of His moft holy nativity. Chriftmas Eve had 
already come, and his devotion was as eager as ever, and 
he had not failed in the aforesaid longing, already foretafting 
and apprehending something of the divine condescension. 

Now in the night, when they all got up for matins, so 
great a languor overwhelmed both his body and soul that 
even to live became a weariness to him. Nevertheless he 
went into church with the reft, though unable and unwilling 
to sing, so that he seemed to be about to lose entirely the whole 
of that moft sweet service for his part, and to be utterly 
fruftrated of his desire. But another monk came up to him, 
and made signs that he himself should chant the ioth response. 
But he, prevented not so much by his weakness, but lacking 
all desire, refused the offered privilege. Thus, therefore, he 
completed that glorious vigil and that solemn delight in 
unhappy languour, as one who had no pleasure in rising to 
sing or to make responses. Now when it came to the ioth 
leftion, he was sitting down, awake indeed, but with closed 
eyes, and was dwelling on his troubles in bitterness of soul. 
And he said, as he reasoned with himself ; “ Lo ! this is 
the answer to your prayers ; which were so different. Where 
now is that devotion? where now those hopes? and where 
the pious foretafte of the divine pity? What is now your 
case? ” And he added : “ You had prayed that some revelation 


Of Divers Visions 

might come to you. And if now it should come, what would 
you most desire to see? Assuredly the Lord Christ or His 
moft gracious Mother, or indeed, both at once.” And while 
he thus sat, occupied with these and similar thoughts awake, 
as we have said before, but with closed eyes, the reader said: 
" Thou too " and the precentor rose in his place and replied 
Blessed he he that cometh in the name of the Lord. And 
behold there flood before that fainting monk, a matron of 
reverend countenance and incomparable beauty, having in 
her arms an infant so small, as if only now born, wrapped 
in very cheap and poor swaddling clothes, so cheap and so 
poor that he was even filled with compassion for their poverty. 
Further, there flood behind her, an old man clad in a tunic 
with a cloak over his shoulders, and wearing upon his head 
an old crushed hat, but all these seemed to be made of clean 
white wool. Yet he could not see the old man’s face, because 
the set of the hat prevented it. He saw also a spindle with 
its belt, hanging at the matron’s side, but he does not remember 
noticing a diflaff. He saw, but because he longed to see 
flill more clearly, he loft the sight of what he saw. For he 
opened his carnal eyes, and so loft all that glorious vision. 
And he realised that that matron had been the Blessed Virgin, 
the infant Chrift and the old man Joseph. And in that hour 
he recovered his right mind, and completed the reft of that 
holy service full of great joy. This vision took place in the 
year of grace 1213. 

Novice .—Because I am unable to determine the nature of 
this vision, I muft hand it over to you to determine for me. 

Mon \.—It should be the part of those who have experienced 
such things, to refine them. Moreover, if I were to say that 
this vision was spiritual, there arises the difficulty that it did 
not take place in sleep, because the monk was awake at the 
time ; nor in ecftasy, because at that time his outward senses 
were well under control. Further if I were to decide that it 
was corporeal, you would reply, that he could not see it cor¬ 
poreally, because his bodily eyes were closed. What then? 
I will tell you what I think, though I make no assertion on 
the point. So far as I can gather from other visions, I judge 
that this was corporeal, and that so thin a barrier as that 


The Dialogue on Miracles 

of the eyelids, could not shut out the bright vision of ChriSt 
and of the saints. And this is how when a certain recluse 
was mocked frequently by Satan under the appearance of 
an angel, and had confessed this to a certain learned priest, 
because she did not understand the wiles of the devil, he 
replied to her: “ When next he appears to you, close your 
eyes. If it be a good angel of the Lord, you will Still see him : 
but if it be an evil angel, you will see him no longer when 
your eyes are closed.” And she learnt the truth of this by 


Of a prior, who saw a Jlar over the heads of singers 
on the night of ChriSlmas Eve. 

The Lord, under another form, revealed the myStery of 
His nativity to another prieft, who was then prior of the afore¬ 
said monastery. When on the fourth Sunday in Advent 
the cantor began the response: See how great is He who 
cometh to save the nations, and part of the convent Standing 
by the book, went on with what he had begun, he saw a bright 
circle in the choir of the abbot shining over the bench upon 
which the singers were leaning, and in the midSt of the circle 
a dazzlingly bright Star. And at once he realised, as he 
was bound to realise, that that Star represented ChriSt ; and 
that that bright circle signified the world illuminated by His 
coming (Apoc. xxii. 16, John viii. 12). Let this be enough 
that I have told you about the nativity of ChriSt. Know that 
I heard this vision from the mouth of him who was given 
grace to see it. You shall hear in the following book how 
glorious a vision was shown to one of our prieSts at Christmas 
time concerning ChriSt. 

Novice .—I beg that you will ascend gradually from feaSt 
to feaSt, and from the infancy to the youth of our Saviour. 


Of Divers Visions 

Mon\. —I will do so by telling you the visions which I have 
heard of Him which took place in those feaSts. 


Of Richmud, who, on the feafl of the Epiphany, 
saw Chritt in the manger and heard the voice of 
the Father from on high. 

A virgin who died about three years ago, named Richmud, 
wore a secular dress, but was exceedingly religious and 
spiritual in her life. She spent all her spare time in failing 
and prayer, very often passing into ecStasy, so that she had 
a share in the secret things of heaven, and often saw the king 
of heaven with the saints and angels. Once when she was 
taking part in matins on a certain feail of the Epiphany on 
the hill of S. Walburgis, and the abbess had begun the twelfth 
response, to wit, in the form of a dove, she watching in prayer, 
passed into ecilasy, and saw before her the infant Chriit, 
wrapped in swaddling clothes, and lying in a manger, and 
round Him a sort of aerial throne in the fashion of a rainbow. 
On either side of Him there was a multitude of angels, 
adoring Him with outspread hands, and with their gaze 
fixed immutably upon Him (Ps. xlv. 3, 1 Pet. i. 12). And 
when they came to that place the Father’s voice was heard, 
that blessed one, whose external senses had failed at that 
moment, heard, not the brotherhood, but the Father Himself 
saying: This is My beloved Son in Whom l am well pleased 
(Matt. iii. 17). For that Son of God was of such human beauty, 
and the voice of the Father was of so great sweetness, as it 
is impossible for me to describe. When I asked her about 
the appearance of the angels, she replied : “ They are of human 
Stature, with faces very like maidens, with cheeks blushing 
like roses, and their other limbs where uncovered, whiter 
than snow.” She told me also other visions, which I will 


The Dialogue on Miracles 

repeat in suitable places. But on the feaff of the purification, 
you have in the twentieth chapter of the preceding book, a 
wonderful vision of the Virgin of Quida. 

Novice .—I think that revelations of this kind are some¬ 
times gained by the fervency of prayer. 

Mon \.—That is very true. 


0 / a virgin to whom Chritt appeared as a child three 
years old. 

A certain virgin in France eagerly desiring to see Chrifl 
as a three-year-old child, juft able to speak, prayed earneflly 
that this might happen to her. For she was of such perfed 
life that it was not undeservedly that she aspired to such a 
blessing, and hoped that her prayers might be heard. One 
day, when mass was over, and all the people had gone out 
and she was lingering behind alone in the church and praying, 
she saw a little boy of about three years old, walking round 
the altar, and she thought that he muff have been left there 
and forgotten by his mother. For he was so beautiful and 
his face so full of grace, that she was delighted at the sight 
of him, and called him to her, and fondled him with her 
hands, saying: “ Tell me, my dear little man, where is your 
mother? ” And when he made no reply, she, thinking him 
too young to be able to speak, continued : “ Can you say 
your paternofler? ” And when he ft ill did not answer, 
she added : “ Say after me, Hail Mary, full of grace, the Lord 
is with you." And the little boy said after her those words 
so joyfully, and so diftinftly, that she marvelled. The same 
thing happened in regard to the second clause, to wit, Blessed 
art thou among women. But when she said to him : " And 
blessed is the fruit of thy womb," the king of all humility, 
knowing what was written by his own inspiration : Let another 
man praise thee and not thine own mouth (Prov. xxvii. 2), 




Vol. II) 

[ fact p. 10 

Of Divers Visions 

would not say that clause, and very soon while she looked 
on, he went up into heaven in visible form. Then for the 
firfl time, that venerable virgin realised that her prayers had 
been heard, and gave thanks to the Lord, Who Himself had 
so quickly fulfilled her desire. For in very truth, the Lord 
Jesus is that blessed fruit, of whom Isaiah sang (Isaiah iv. 2) : 
The fruit of the earth is the Son of Mary (Psal. lxxxxv. 1). 
A land which has been blessed, can only produce blessed 

Novice .—It seems to me worthy of remark, that the Lord 
refused to repeat with his own mouth the prayer which had 
been uttered, and did not hesitate to use words in which His 
Mother was glorified. 

Monk .■—He gave us an example to do likewise. We have 
already spoken much both in the present book, and in former 
books of the appearances of the Saviour in infancy ; would 
you like now to hear some of those visions in which He deigned 
to show Himself to His friends, in perfect manhood? 

Novice .—I greatly desire it, and especially at the time of 
His passion. 

Monk -—You are rightly moved. For the passion of the 
Lord is the next feast after the purification. It is itself a 
feast of propitiation. By it hell was destroyed, paradise was 
opened, captivity taken captive and the fling of death 
removed. The passion of the Lord is the antidote to all 
human ills. It excites contrition, and draws forth tears, and 
reflrains temptation. 


0 / the aforesaid Richmud, who saw the Saviour 
in the house of the high priefl, among His 

Once, I think it was during the season of Holy Week, when 
the aforesaid Richmud was deeply moved while meditating 


The Dialogue on Miracles 

thereupon, she was quickly carried by the Spirit in an ecflasy 
into a vaSf, cold hall, where she saw the Saviour Standing, 
bare-footed, and with a multitude of Jews surrounding Him. 
He Stood there, with down-caSt countenance, clad in a single 
tunic loosely girt, and with His hands hanging down. His 
tunic seemed to be of a yellow colour. And as she told me, 
there were in the corners of the hall groups of ten or twelve 
angels, clustering together and whispering, like Storks, as 
they spoke of His death. For this was the house of the high 
prieSt, in which these things took place according to history, 
and were shown spiritually to this handmaid of the Lord. 
To what an extent visions of this kind make an impression 
upon religious minds, is shown by the following vision, which 
is corporeal. 


Of a virgin to whom, while she continued watching, 
ChriSl appeared upon the cross. 

Lately, a certain religious virgin who hitherto had never¬ 
theless remained in secular dress, told our sub-prior Gerlach, 
with many tears, that she was accustomed to see the Saviour 
hanging upon the cross with bleeding wounds. “ None the 
less, ” she said, “ do I see Him, when compelled by compassion 
and grief I close my eyes.” Lo here you have a plain proof 
that the vision of which we spoke above in the 5th chapter was 
corporeal. Indeed this woman profited so much by these 
visions that she could never think or speak of the passion of 
the Lord without tears and contrition. Moreover that torrents 
of tears are derived from this moff blessed passion, as from a 
fountain, the following ftory shows. Tears are compared to 
a torrent, because they are quickly dried. 


Of Divers Visions 


Of the mon\ Daniel to whom Chrifl appeared on 
the cross and brought the grace of tears. 

In Hemmenrode a prieSt who died a few years ago, a 
simple and unlearned man, by name Daniel, had lived a very 
hard life in the convent. He used to spend unwearied hours 
in prayer and supplication for pardon and used to refuse all 
the better food that was brought to him. Once when he had 
refused a fish which had been sent him by the abbot, the next 
night during service, he saw a demon Standing near him and 
eating the fish which he had despised. For this aft of disobed¬ 
ience he gave satisfaction indeed in bodily discipline, but did 
not wholly depart from his obStinancy. But being come to his 
agony and being now already dead in all his senses he Still 
moved his lips in prayer, and as he prayed inwardly, no voice 
was heard and so at laSt Still praying he gave up his soul. This 
Daniel had many revelations and saw many wonders, but told 
of very few. He did confess however that the Lord had 
appeared to him three times. FirSt on the cross before the 
chancel Steps ; next in white veStments before the high altar, 
and laStly in a form of fire over the altar. And when the 
Saviour said to him, I think it was at his firSt appearance: 
“ Daniel ask of me what thou wilt and it shall be done unto 
thee,” he, as one of the elders of that house told me, replied : 
“ Lord, Thy grace is sufficient for me and I ask of Thee 
nothing but that I may have the grace of tears so often as I 
think upon Thy passion.” And the Lord: “ This grace 
shall be thine.” And from that hour, as I have heard, when¬ 
ever he began to think or to speak of the passion of Christ, 
immediately his tears burSt forth. And no wonder ; for Jesus 
ChriSt Himself is that moSt limpid rock who supplied to the 
children of Israel in the desert the waters that they lacked 
(i Cor. x. 4). 

Novice.— How ought we to understand what is written in 
the psalm (Ps. cv. 41) : He smote the roc\ and the waters 
gushed out and rivers flowed in dry places. 


The Dialogue on Miracles 

Monk -—The history of this is well known and the allegory 
much used ; therefore I wish to tell you something which 
agrees with the present vision, and which will give you moral 


How we are to understand he smote the rock,, etc. 

He smote the rock,, etc. According to the figurative that 
is the moral meaning, Moses is a monk, whom the king’s 
daughter, that is divine grace, rescued in pity from the river 
of worldly life. For the meaning of Moses is “ taken out 
from the water.” The rock is hardness of heart ; the rod is 
the cross of the Lord ; the Stroke is the recollection of ChriSl’s 
passion. The cleaving of the rock is the compulsion of the 
heart. We read that Moses twice smote the rock and then 
only did it pour forth water. The firSf blow represents the 
memory of ChriSf’s passion, the second the sympathy with the 
sufferer. The Jew smote the rock once because whenever 
he thought of the suffering of ChriSt, he did not sympathise, 
and so his heart could not be broken to tears, with which he 
might wash away his sins. But so do thou smite the rock twice 
if thou wouldSt add compassion to remembrance, and then it 
can scarcely fail but that thy heart shall be cleft to compunction, 
and rivers of tears, breaking forth from thence shall pass from 
thine eyes and run down thy cheeks and like rivers in a dry 
place even bedew the earth with their flow. 

Novice .—I like what you say. 

Monk ■—I will show you by examples that the passion of 
Chrift is a medicine againft temptation. 


Of Divers Visions 


Of Peter, a mon\ of Hemmenrode. 

There had been in this monastery a certain youth of good 
and praiseworthy temperament as well as life, named Peter, 
who came from Coblenz, to whom the Lord God gave very 
frequent revelations. Some of those which I am about to 
tell you, I have already related above, but I think it worth 
while to repeat them, because afterwards I learnt them more 
fully and more accurately from a brother who is his moil 
intimate friend. Sometimes he heard the voices of those 
who were singing on high. Once when he was about to aS 
as server to the abbot Dom Charles, formerly of Villers, he 
had made his confession, and was receiving his absolution 
with extreme devotion, when, he heard a voice from heaven 
saying to him: “ All thy sins are forgiven.” Again at 
another time, when he was Sanding by the sacristan who was 
about to celebrate mass, and the lamp had gone out, he wished 
to bring a light from elsewhere, but having no time because he 
was too busy, he relit the lamp with his breath. Indeed this 
youth made a wise and earneft praAice of meditating on and 
reciting to himself once a day at leaf! the moft holy and most 
sweet reproaches of the passion of Christ, which he found 
to be the moft efficacious Simulants of spiritual graces. And 
in this pursuit he suffered so much difficulty for about half 
a year, that he was compelled to think that meditations of this 
kind were of no value to him. At length while he Sill 
continued knocking and unweariedly resifted the injuries 
and difficulties offered to him, he suddenly was admitted to 
those secret things of ChriS, and thenceforward without 
difficulty, and as if they were feaSs ready made to his hand, 
with great joy he made use of those moS comforting medita 
tions. Even during the canon he did not greatly busy himself 
with prayer, but meditated on the passion of ChriS. He also 
held in the utmoS desire, and longed with as much humility 
as vehemence, that the face of the Saviour might be revealed 
from on high to him under some form, so that when he had to 


The Dialogue on Miracles 

meditate, he might be able in imagination, to turn more easily 
the gaze of his soul on that countenance, as something 
clearly seen and well known. And the Lord, who had 
inspired this desire in him, did not disappoint him of his 
longing. Therefore He wrought out indeed with wonderful 
and manifold annoyance to the ease-desiring flesh, confusion 
to the devil, but under the guidance of God, great profit to 
himself in temptation. Wherefore when once he had lain 
proflrate in a corner of the choir of lay-brethren in very long 
and devoted prayer, imploring the divine help, that he might 
not be permitted to fall into sin, after an hour he got up and 
withdrew, since there came to his memory something else 
which he had to do under obedience. Passing therefore 
through the flails, he made his way pafl the altar of the sick 
and of the lay-brethren. And when he came thither, quickly 
to receive pardon in front of the altar, and then to depart, 
he fell on his knees under the lamp ; and behold there flood 
before him the Lord Jesus Himself, or rather as if He were 
hanging upon the cross. And He withdrawing His most 
merciful arms from the cross, embraced His servant and 
drawing him to His breafl as one being dear to Him, in sign 
of mutual friendship, He clasped him close, and by that clasp 
deflroyed his flrongefl temptations. Certainly when he fell 
forward upon the earth, he was in full possession of his senses ; 
but he was so entranced by that blessed vision, and so sweetly 
moved that he could not tell certainly whether he had received 
that revelation through his bodily eyes or through the spirit 
only. Yet though he had many visions both before and after 
this, ftiil he always confessed that this surpassed them all. 
Truly he had received so great a grace of tears from the Lord, 
that at matins scarcely ever were his eyes dry. I myself am 
witness of this, for I used to ftand next to him at the singing 
of the psalms. For so deeply did he glow in the passion of 
Chrift, that in the hope of martyrdom he followed Theodoric, 
bishop of Livonia, without the permission of his own abbot. 
Theodoric had received authority from the lord pope Innocent 
to take with him any who were willing to go to plant the 
vine of the Lord of Sabaoth amongfl that barbarous people. 
This man of God is Still alive and by the order of his abbot 


Of Divers Visions 

rules a parish in Livonia, where he preaches and baptises, 
where he edifies many both by word and example, and con¬ 
firms them in the faith. 


Also of a mon\ of the same monastery who was 
suffering under temptation and saw the wounds of 
the crucified being anointed. 

In the aforesaid monastery of Hemmenrode there was 
another brother who had suffered a great and wearisome 
temptation, all his meditations telling him that he ought to 
become a hermit. He was so overcome by this temptation 
that he even wandered through various places, trying to find 
a fit cell for himself. At length he turned to the Blessed 
Virgin, and threw himself wholly upon her mercy, asking 
her to be surety for him, and promising that whatsoever she 
should suggeSI this he would unhesitatingly carry out. And 
when he again and again betook himself to the Blessed Virgin 
under these conditions, once when he was praying before 
her altar, he heard a voice saying : “ Thou haft made me thy 
surety but I desire to be loosed from that responsibility.” 
Then he rising up, saw a man of venerable appearance Stand¬ 
ing before the altar, and holding the cross in his hand and 
placing his finger upon the five sacred wounds of the crucified, 
and saying thus to him as he looked : “ Thus every one anoints 
our Lord as you see me doing if he serves well that Order 
whose vows you have taken.” And so he was delivered 
from his temptation. 



The Dialogue on Miracles 


Of the nun ChnBina to whom the crucified appeared 
and an old man who was anointing His wounds. 

The crucified also appeared to Christina of VolmuntSleine 
of blessed memory, whom I have already mentioned, and 
an old man by Him, who anointed His wounds from a 
box which he held in his hand. But I cannot tell what was 
the nature of the vision. 


Of a nun under temptation who was embraced by 
the Saviour. 

The Lord Jesus ChriSt who is the spouse of His whole 
church, appeared visibly to another nun of our Order, whose 
name I do not wish to give, at a time when she was grievously 
tempted, and by His embrace changed all her trouble into 
the greatest peace. So in all these examples you see how 
the vision of the Lord’s passion, and also meditation upon 
it and sympathy with it, are the greatest antidote againSt 
temptation. In it also there are manifold consolations as 
the following testimony will show. 


Of two lay-brethren of Hemmenrode, who saw, 
uplifted in the air, ChriB hanging upon the cross. 

Two lay-brethren of Hemmenrode were once living in a 
certain grange of that monastery. Once they were Standing 
together, and were fulfilling their day’s task of service to God 


Of Divers Visions 

at the hour of compline. When compline was over, one of 
them looking up to heaven saw on high a shining cross, and 
the crucified Lord on it. Indeed that cross was so dazzling 
that each could easily see the other by its light. For apart 
from it, darkness was over the whole face of the earth ; for 
it was winter. And because their Rule forbade them to speak, 
he made a sign to his companion as if asking whether the other 
saw anything. But the other made signs that he saw nothing. 
Then the firSI signed to him that he should fall on his knees 
and pray. And when they had both done this together, 
the second rose up after a little while, having become the 
sharer and witness of that wonderful vision. I believe that 
they are both alive Still, but I may not give their names. 

Novice .—What do you think was the cause of so marvel¬ 
lous a vision being granted to those lay-brethren? Was it 
reward or rebuke ? 

Mon \.—If the same vision took place for their sakes, the 
cause seems to have been one of these, namely, a good life 
or some fault or perhaps both. That this is true, or may 
be true, the following vision will show. 


Also of a lay-brother of Luc\a who saw ChriH 
crucified in the s\y with fifteen other Religious. 

In Lucka a house of our Order which I remember to have 
mentioned in the twenty-fourth chapter of the preceding book, 
there is a certain lay-brother, as was told me by Adam a 
monk of the same house, a man of excellent and well dis¬ 
ciplined life, by name Rudolph, who received many revelations 
from on high. One night he was Standing in the open air 
before dawn, after matins, and was saying certain prayers, 
when he saw in the sky ChriSf hanging fixed upon a cross, 
and round Him fifteen men each on his own cross. Of 


The Dialogue on Miracles 

these ten were monks and five were lay-brethren, all well- 
known to him as members of his community. The sky was 
rendered so bright by the presence of ChriSt, that he could 
distinguish each one plainly. And while he was Standing 
Stupified at so marvellous a vision, the Lord cried from the 
cross: “ Do you know, Rudolph, who these are that you 
see crucified round me?” When the lay-brother replied: 
“ Yea, Lord, I know who they are, but I do not understand 
the meaning of what I see ” ; the Lord continued: “ These 
alone of all the community are crucified with me, because 
their life is conformed to My passion. 

Novice. —Wherein did they show themselves conformed? 

Mon\. —In obedience, in patience, in humility, in the 
renunciation of all private property and of their own will. 
These and suchlike things make monks into martyrs (Ps. xliv. 
22, Luke ix. 23, Matt. x. 38). As I heard lately from tbe afore¬ 
said monk, all those fifteen are Still alive except one who 
already sleeps in the Lord. 

Novice .—No cloiSlered person ought to be ignorant of 
this vision. 

Mon{. —You speak truly, because many who think them¬ 
selves to be monks, are not so (Gal. vi. 14). 

Novice .—Tell me I pray you, how we ought to under¬ 
stand what the apoStle says. They then who are Christs 
have crucified the flesh with the affedions and luH (Gal. v. 24). 

Mon\. —I think it ought to be understood in accordance 
with what we have been saying. 


Of the crucifixion of the Religious. 

When the apoStle, after enumerating the works of the 
flesh, had set forth the fruits of the spirit, he added: But 


Of Divers Visions 

they who are ChriSl’s, etc. (Gal. i. 24). The crucifixion of 
the Religious is twofold, that of the inward man in compasion 
for others, and of the outward man by the mortification of 
his own flesh. The word cross is derived from torture. The 
cross of monks is the Strictness of the Order, both in watching 
and prayer, and in faffing and discipline, and also in silence 
and manual labour, and in the restraint of appetite and the 
roughness of bed and clothing. But they who are Christ’s, 
who can say with the apoStle: We are crucified with ChriSl 
(Gal. ii. 20); they have crucified their flesh, i.e. they have nailed 
it to the cross, contending againSt all faulty works and all 
affeClions and luSts. And those two words (works and luSts) 
are not used subjectively but objectively because they are 
slain by the virtues in the mortification of the flesh. The 
three nails by which the body of a monk ought to be fixed 
to the cross, are three virtues, which the martyrs used, as 
Jerome bears witness, namely obedience, patience, and 
humility. Let the right hand of the monk be nailed by 
obedience without complaint ; the left hand by patience with¬ 
out pretence. Let the love of higher liberty drive in the nail 
of obedience, the fear of the pains of hell hammer home the 
nail of patience. True humility fastens his feet, that for 
Christ’s sake he is subject not only to his superiors but even 
to his brethren (Ps. cxiv. 107, Ps. lxvi. n). The two feet 
represent the two kinds of pride bodily and mental. And 
although pride is the head of all vices, yet it is not unsuitably- 
signified by the feet which are the loweSt parts of the body. 
For what we greatly hate and despise, this we tread upon 
with our feet (Josh. x. 24). 

Novice .—I am glad to hear what you say ; will you now 
explain to me the other visions of the Lord’s passion ? 

Mon \.—That the Lord reveals His passions to the upright, 
sometimes to encourage them and sometimes to rebuke them, 
here is an example. 


The Dialogue on Miracles 

chapter xx. 

Of the lay-brother Conrad, who fell into an ecSlasy 
and saw ChriSl upon the cross. 

There was a certain lay-brother who died in our midSt a 
few years ago, an upright man, and full of the fear of the 
Lord, named Conrad. It was he who saw a serpent upon 
the back of brother William, who was sleeping in church, 
as has been told in the thirty-second chapter of the fourth 
book. He was once alone in our house of Doilendorf over 
which he presided, and felt a great failure of the heart, and 
said within himself: “ O unhappy man that I am, muff I 
die thus without any to comfort me.” Scarcely had he 
finished speaking, when he fell into an ecstasy, and lo, he saw 
before him the Saviour hanging upon the cross. And He 
said: “ Do you see, Conrad, how great things I suffer for 
your sake?" And immediately He added these words of 
consolation: “ All that you do is well pleasing to Me with 
one exception alone.” At these words the lay-brother com¬ 
forted by so health-giving a vision, came back to himself, 
and when he opened his eyes and perceived Him whom he 
had seen in the spirit, the vision disappeared. And when he 
had recited the vision to brother Richard a spiritually-minded 
lay-brother, who asked him if he had enquired of the Lord 
concerning that displeasing work, he replied: “ No, there 
was no time for such a question.” 

Novice. —Can you tell me why the Saviour blamed the 
action of the holy man but yet was unwilling to point out 
to him what that adtion was? 

Monl^.—l think because He desired him to be more careful 
about all his adlions, so that while he did not know which 
one was blame-worthy, he might watch carefully over every 
one. Before his death this lay-brother confessed to our abbot 
that one night he had heard angels’ voices in the sky. And 
truly he died on that moSt glorious feflival of the assumption 
of Our Lady, and as he had been her devoted servant in his 
prayers I hope that he himself was carried up from earth to 


Of Divers Visions 

heaven on that day. Not only is there consolation in ChriSl’s 
passion but also in the sacred images which represent that 
blessed passion. For Chrift honours and rewards those who 
pay honour to them ; and punishes the undevout and negli¬ 
gent and careless. 


Of a \night to whom the crucifix bowed its head, 
because he had spared his enemy for the love of 

In our times and in our province as I have been told, a 
certain knight had killed the father of another knight. Now 
it happened by chance that the slayer fell into the hands of 
the son of the slain. And when he, drawing his sword, was 
minded to slay him in revenge for his father, the other fell 
at his feet and said : “ I beseech you sir for the honour of the 
moft holy cross on which God hung in pity for the world, 
that you take pity on me.” He, touched to the heart by 
these words, was handing over him and deliberating what 
he should do when pity overcame him, and he lifted up the 
other and said: “ See ! for the honour of the holy cross, 
and.that He who suffered thereon for me, may forgive my 
sins, not only do I pardon you your fault, but I will also 
be your friend.” And he gave him the kiss of peace. Not 
long afterwards this same knight took the cross and passed 
over the sea, and when he entered the church of the Holy 
Sepulchre, accompanied by other pilgrims, honourable men 
from his own province, and passed close before the altar, 
the image of the Lord’s body bowed very plainly to him 
from the cross. Now when some of them were considering 
this, and could not tell to whom so great an honour had been 
shown, they determined to go back one by one, but the sign 


The Dialogue on Miracles 

was made to none of them except the aforesaid knight. Then 
when they desired to find out the reason, and he assured 
them that he was altogether unworthy of so great an honour, 
there came to his memory what I have told above. And 
when he had related this Story to his brethren, they wondered 
at the vaft humility of God, recognising that the image had 
bowed its head in sign of thanks. 


Of a nun for whom the crucified lightened the 

A certain sifter of our Order had entered a chapel of the 
church and was reading the psalms before the altar in the 
presence of the crucified, and it was already grown late, and 
the caretaker not knowing she was there, shut the door from 
outside and withdrew. Now she from within heard him 
do this, but did not like to knock, and so spent the night there. 
And as she herself told me, a ray came forth like a ftar from 
the arm of the crucifix, and gave her so much light that by 
its help she was able to read her psalms. Above that altar 
there was a wooden image of the Blessed Virgin holding 
her Son in her lap. And once, when this nun was reading 
her psalter in the presence of the image, the little child came 
to her unexpectedly, and as if He desired to know what she 
was reading, looked at the book and went back to His 
mother. This nun had been a lay-woman much venerated 
and a widow, and was always very fervent and devoted towards 
our Order, and had received very many consolations from 


Of Divers Visions 


Of a novice on whose forehead the cross was 
impressed when he bowed his head at the Gloria. 

When a certain novice in Hemmenrode was bowing his 
head with much reverence in church at the Gloria, he felt 
a cross impressed upon his forehead, and I think that at that 
moment he was meditating on the Lord’s passion. 

Novice .-—I think that sculptors and painters of the sacred 
images might gain some special reward thereby. 

Monk ..—You should have no doubt of this provided that 
there be more devotion than desire for reward in their work. 


Of a painter mon\ who died on Good Friday. 

A few years ago there died a certain Benedidfine monk 
in the diocese of Mainz. He was a good painter, and so 
devoted to our Order, that refusing every reward but his bare 
expenses, he painted crucifixes of wonderful beauty over 
various altars in many of our monasteries. For he himself 
made nearly all our crucifixes, and refused to take anything 
from us. The crucified Himself in whose image we have 
all been made, wishing to show His workmen how dear to 
Him was that moil holy labour, to the wonder of a vaft 
number, deigned to take him up from this world on Good 
Friday, on the very day on which His passion is specially- 
set before us. As though the Lord should say: “ Because 
thou haft laboured devotedly both with mind and body con¬ 
cerning My passion, by meditating upon it, and by displaying 
it to others by pidfures, behold 1 I take thee to My reft from 
all thy toil on the day of My passion, on which thou shalt 
behold Me no longer in meditation or figuratively through 


The Dialogue on Miracles 

pictures but in My presence face to face.” Let these Stories 
be enough to show how the Lord honours and rewards those 
who hold in honour representations of His passion. Now 
I will show you how He punishes and brings to confusion 
those who negledf or despise such things. 


Of the crucifix in the church of S. George in 
Cologne which smote the bellman. 

In the church of S. George the martyr in Cologne, there 
is a metal cross carrying a figure of the Saviour, by which 
many miracles and cures have been wrought. Wherefore 
the matrons of the city have been accustomed to burn before 
it many candles. Nevertheless the chief cause of these signs 
and wonders is believed to have been a portion of the true 
cross which it carried within it, and which now has been taken 
out and surrounded with gems and gold. But the maffer 
bellringer of that church showed no reverence to it, but on 
going to bed, used frequently to take away the candles from 
it, and use them for himself, and one night when he was lying 
in bed ftill awake, the same cross came to him and with a 
voice of rebuke smote him so heavily that he fell sick and 
spat forth blood for many days. I well remember this 
miracle, and it was well known through the whole city, so 
that from that time forward this cross was held in deeper 


Of the punishment which fell upon soldiers who 
slew their enemies in a church. 

A few years ago in the county of Altenberg, such grievous 
hatred broke out between two bands of knights that they 


Of Divers Visions 

captured and slew each other. One day when several of one 
party had colledfed in the church of the village called Weft 
Kotten, they were betrayed by an old woman to their enemies. 
For she had given them a sign, saying: “ The number of 
Strokes that I make upon the bell, will show you how many 
have entered.” This she did, and when a great number had 
entered the church, their armed enemies attacked them 
unarmed. When they saw this they snatched up the sacred 
images, and held them before them, hoping by their help, 
to gain mercy for themselves. But the attackers showed no 
honour to the sacred place, nor any reverence for the holy 
images, so athirSt were they for the blood of their enemies, 
that they multilated the images that Stood in their way, and 
even cut off the arms of the very crucifix, and slew about 8,000 
soldiers in the church. And this adf of sacrilege was very 
severely punished. For within a short time a numerous 
multitude of the slayers were destroyed by the sword, by the 
relations of the slain, so that scarcely two were left alive. 
And the old woman who had betrayed them was suffocated 
during mass by a heat Stroke. But why should I speak of 
wicked Christians, when at Damietta, Saracens who know 
not ChriSt, were heavily punished for an insult to His image? 


Of God’s punishment againdl the people of 
Damietta, who dragged along a crucifix with a rope. 

When at the siege of Damietta, the bulk of the Christian 
army had fought with the Saracens, and by some judgment 
of God, the unbelievers had gained the victory over the 
faithful, and put them to flight, they slew many of them and 
carried off many more as prisoners. And when those who 
were besieged in the city, learnt this, they went so mad with 
joy, that they threw a rope round the neck of the crucifix 

The Dialogue on Miracles 

in order to pour confusion upon our faith, and drew that 
sacred image along all the Streets of the city, with many 
other insults, while the crowd cheered and clapped their hands, 
ascribing the vidtory to their God. But Chris'! who was 
dead and seemed to be powerless, soon showed Himself 
terribly alive again in vengeance for so execrable a crime. 
For He smote the people of Damietta with ulcers in the 
throat, as a fitting punishment for the injury offered, so that 
they could not even swallow their food. Shortly afterwards 
He took away from them their impregnable city by His own 
power, in such a way that not a single Christian fell in its 
deffrutffion. I could tell you many other miracles about 
sacred images, but I will keep them till we come to the roth 
book. Be sure of this at leaSt, that even to this day ChriSt 
is crucified in His members, sometimes by Jews, sometimes 
by Saracens, and sometimes by false Christians (Mai. iii. 9). 
I have even heard that in our times, Christians have been 
crucified by Jews ; but I have never yet heard that anyone 
has been literally crucified by Christians ; but I understand 
that some have been lately crucified by Saracens. 


Also of the fellow citizens whom they crucified 
when they desired to desert to the Chriflians. 

When the aforesaid Damietta was in great Straits through 
the long siege, some of the Pagans went out of the city, desiring 
both to become Christians and to escape death and began 
to desert to our people. The Saracens pursued them, captured 
them and took them back, and hanging each one upon a 
separate cross, they set them all upon the walls to bring con¬ 
fusion upon the Christians. 

Novice .—What are we to think about them? 


Of Divers Visions 

Mon\. —If they really were athirSl for the faith, and 
remained constant in the faith in spite of the fear of punish¬ 
ment there is no doubt that they are martyrs. Not only is 
Chrift martyred by infidels, but also He is daily pierced and 
scourged by evil Christians, through injuries done to His 


How ChriSl in form of a poor man complained 
to a lay-hrother that He had been beaten. 

Not long ago a certain poor man, driven by some necessity, 
wished to speak to Henry, duke of Louvain, who is Still living, 
and tried to approach him. And when one of the duke’s 
chamberlains angrily pushed him by the shoulders, and merci¬ 
lessly Struck him at random with his Stick, a certain lay- 
brother of our Order saw this and mourned over it showing 
his compassion even by weeping. The following night the 
Saviour appeared to him in a dream, Standing over the altar 
in great glory and said : “I thank thee that yeSterday thou 
hadSt so much compassion upon Me, when the duke's 
chamberlain beat Me so mercilessly without any cause.” At 
these words the lay-brother awoke and realised that the Lord 
Still suffers in His members. 

Novice. —Tell me, I pray you, is there Still any other 
despised form, under which ChriSl deigns to appear to 
mortals ? 

Mon\. —Yes. So great is His humility that sometimes He 
appears to us under the form of sick men and sometimes which 
is Still more wonderful, taking the form of lepers (Matt. xxv. 36, 
Isa. liii. 4) “ Although in the dialogue of S. Gregory and 

in other places many examples of this occur, nevertheless 
according to my promise I will not tell you anything except 
what is new, i.e. what has happened in our own times. 


The Dialogue on Miracles 


Of Henry the crippled mon\ of Clairvaux, who in 
a dream saw Chntt asleep in his arms, at a time 
when a sic\ man was dying. 

Henry the crippled monk of Clairvaux, whom I mentioned 
in the sixteenth chapter of the firff book, died a few years 
ago, after having the charge of the monaftery infirmary. 
Once when he had a very sick man among the patients, already 
very close to death, when he got up in the night at the bell 
for matins, and was looking upon this sick man in the hope 
that he might live on a little, he went into the church with 
a heart free from care on his account. And while he was 
sitting in his Stall, he went to sleep for a while, and behold 
the Saviour appeared in the form of the sick man, and leaning 
upon his breafl went to sleep. Now when Henry was 
terrified by this and wished to rise, the Lord restrained him, 
saying: “ Dear friend, suffer Me to sleep.” Being fully 
awakened by this word he remembered immediately his 
patient, and rising hurried to the infirmary where he found 
him already in agony. And when he wished to place him 
on the floor, the sick man expired in his arms, in the manner 
of the vision. Further, the following examples will show, 
how the Lord sometimes takes the form of lepers. 


Of the count Theobald, who washed the feet of 
Chrifl, under the form of a leper. 

The molt noble prince Theobald count of Champagne, 
of whose works of mercy we read marvellous things in the 
life of S. Bernard abbot of Clairvaux, was so profoundly 
humble that he even used in his own person to visit the huts 


Or Divers Visions 

of lepers. There are those alive to-day who knew him in 
the flesh. Now he had a certain leper who lived in front 
of a caSlle of his, and as often as he happened to pass his 
little house, he would dismount from his horse, and going 
to him would firSl wash his feet, and then give him an alms, 
and come away. After a short time this leper died and was 
buried without the count’s knowledge. One day the count 
was going along the same road again, and as soon as he came 
before the hut so well known to him, he dismounted saying : 
“ I mufl go and visit my father.” And when he entered, 
his eyes fell upon no leper, but the Lord Himself in the form 
and dress of a leper. And when he had performed his 
accustomed work of mercy to Him, and all the more devotedly 
as he was the more Strongly inspired by his HoSf, he left the 
hut greatly uplifted. And when he said to his people : “ I 
am delighted to have seen my leper again ” ; some of them 
made answer to him : “ Sir, be assured that he has been dead 
a long time, and was buried in such a place. And when 
the moSt pious prince heard this, he exulted in spirit because 
he had been found worthy in his own person to look upon, 
and minister to Him, whom for a long time he had wor¬ 
shipped in His members. But that the Lord Jesus might 
reward so great humility in so great a prince even in this 
present world (Matt. xxv. 45), He deigned to show Himself 
to him. Hear also another vision even more excellent than 


Of a bishop who touched with his tongue the 
noSlrils of a leper, and received a gem which fell 
from them. 

At the time when the Albigensian heresy was beginning 
to spread, the Story which I now tell, is said to have happened. 

3 1 

The Dialogue on Miracles 

There was in France a certain bishop, young in years but 
of deep spirituality. I do not remember his name or his 
diocese. But he was of so great piety, mercy and humility 
that whenever he rode along the road, he would never pass 
by any one of the lepers who met him, without giving him 
alms. Often indeed he would dismount, and, forestalling 
their petitions, would place money in their hands as if he 
were placing it in Christ’s treasury, and beStowing upon 
them the kiss of peace would remount and go on his way. 
One day, when passing along the highway, there was a 
certain leper Standing in the field by the side of the road, 
who called, in a very hoarse voice, that he should take pity 
upon him. Now the sight of him was so dreadful, and he 
was so eaten up by leprosy that the human eye could not 
look upon him without repulsion. But when the holy bishop 
saw him, he was moved with pity, hastily dismounted from 
his horse, hurried to him and offered him alms. But the 
leper said to him: “ I have no need of your money.” And 
when the bishop answered: “ What then do you wish me 
to do for you?” The leper replied: “That you would 
wipe away the filth of this my disease,” pointing with his 
finger to a piece of flesh which hung from his nose horrible 
to look upon and of very evil odour. And when the blessed 
man kindled with the love of Christ, was about to wipe it 
away with his hand, the other cried out saying: “ No, no, 
I cannot bear the roughness of your fingers.” Whereupon 
he took a piece of his shirt which was of the fineSt cambric, but 
was Slopped with a similar cry. Then the bishop said: 
“ If you cannot bear my hand, nor this moSf delicate cambric, 
how do you wish me to wipe it away? ” The leper replied: 
“ I cannot endure anything except perhaps the touch of your 
tongue.” Forthwith at this word a terrible Struggle arose 
at the heart of the bishop between grace and nature, the 
former desiring that this should be done and the latter 
opposing it. But the grace of God co-operating and doing 
violence to nature, he applied his tongue and wiped off the 
protuberance due to elephantiasis. Then a marvellous thing 
happened. Immediately from the noSIrils of him who 
seemed to be a leper, a priceless gem dropped into the mouth 


Of Divers Visions 

of the bishop. And that He might show that He was indeed 
ChriSf, who had taken the form of a leper to make trial of 
the bishop’s devotion, He ascended up into heaven in great 
glory before his eyes and as He went up, He promised the 
bishop that he should be partaker of the same glory. Dom 
Gevard, our abbot, told us this when he came back from 
the general chapter, and assured us that it had happened 
quite recently. 

Novice .—What is co-operating grace? 

Mon\. —The grace of God is twofold, aftive, by means of 
which the bishop desired to do so great a good work ; and 
co-operative, by means of which he performed it (Gen. 
xxxii. 30). 

Novice .—This is a marvellous Story. 

Mon\. —But to show every word Stands faithful in the 
mouth not only of two but of three witnesses, I will add a 
third vision not unlike these laSl two, but perhaps in your 
judgment Still more aStonishing. 


Also of a bishop of Salzburg who was giving the 
sacrament to a leper, and who consumed the sacra¬ 
ment when the leper vomited it forth. 

For a long time now there have been spiritually-minded 
bishops in the diocese of Salzburg ; and One of them, either 
the immediate predecessor of the present bishop or perhaps 
the one before him, used eagerly to visit the homes of the 
sick or of lepers, sometimes even going alone. One day he 
entered a certain hut and found as it seemed to him a leprous 
man lying on the bed and groaning, and asked him if he 
wanted anything. To whom the leper replied: “I am 
longing for the body of ChriSl ; whereupon the bishop 

The Dialogue on Miracles 

hastened away and brought it, and with all possible caution 
placed it in the mouth of the leper, which seemed very repul¬ 
sive to him. But He in order to try the faith of the bishop, 
before He swallowed the Eucharist, pretended nausea, and 
quickly threw up what He had received together with the 
fouleSt of vomiting. The bishop indeed was terrified, and 
placing his hands below His chin received the filth thrown 
out and forthwith placed it in his mouth in reverence for the 
sacrament. When afterwards he desired to revisit this leper 
and could not find Him, he was told by the neighbours that 
for a long time there had been no leper living in that house. 
Then the man of God realised, both from the testimony of 
the neighbours and from the grace which he had received 
from the eating of the aforesaid sacrament, that it was ChriSt 
who is accuftomed to try in various ways the constancy of 
His eleefl. All these Stories are about the Person of ChriSt. 
But with regard to His resurretflion and ascension, I have 
heard no visions worth repeating, except perhaps one, if indeed 
it may be called a vision. 


Of an aromatic odour on Eafler morning. 

One of our priests, who himself told me the story, was 
Standing in his Stall laSt year, on the most holy night of 
EaSter Eve, at matins, and when the twelfth response was 
finished at the beginning of the Te Deum, he perceived 
around him so Strong an odour of spices, which laSted so 
long, that he wondered what it could be and whence it came, 
and his own heart answered him: “ This aromatic odour 
comes from nothing less than from the presence of those holy 
women, of whom we have been singing all night long, that 
they came With spices to anoint Jesus.” 


Of Divers Visions 


Of the passion of Chrtli. 

Novice .—Seeing that the resurrection is of Still greater 
honour than the passion, can you tell me why it is that so 
many revelations have been received of the latter and so few 
of the former? 

Mon {.—This is firft of all to be ascribed to Christ’s 
humility that He may not seem to show forth boaStfully 
those things which He did gloriously, or to suppress those 
things which He suffered shamefully. Secondly because 
there is none of the sacraments, which is so powerful an 
incentive of divine love, as the reproaches of the passion (t Cor. 
ii. 2). Therefore the passion of Christ was the subject of 
all His Study. O how greatly did Job desire to read in the 
book of Chriff’s passion (Job. xxxi. 35, 36). ChriSl is the 
book of life, sealed with seven seals (Apoc. v. 1) according 
to John, wherein lies as Paul saith, salvation, life and resur¬ 
rection for us, the book which the apoStles carried like a crown 
through the whole world, with great glory of miracles. And 
when firSl they offered it to the wise, that is the Jews, and 
they rejected it as if sealed, next they offered it to the unlearned, 
to wit, the Gentiles, and when they could not understand 
it, they expounded it to them, as Philip expounded it to the 
Eunuch (ACt. viii). The Author of this book was ChriSt 
Himself, because He suffered of His own will. The small 
and black letters of it were written on the parchment as it 
were of His own body, by the bruising blows of the scourge ; 
the red letters and capitals by the piercing of the nails ; and 
the full Stops and commas by the pricking of the thorns. 
Well had that parchment been polished beforehand by many 
a blow, marked by buffeting and spitting, and lined with the 

Novice .—I rejoice indeed to have learnt so fruitfully some¬ 
thing new to me. 

Mon \.—I will tell you now some visions of the Holy 


The Dialogue on Miracles 

Novice. —I beg you firSt to explain to me about the Holy 
Spirit, whether there be any difference between Him ana 
the Spirit which ChriSt gave up upon the cross. 

Mon\. —With His help I will do this, and as fully as I 


Of the Holy Spirit. 

The Holy Spirit is God, the third Person in the Trinity, 
eternally proceeding from the Father and the Son, consub- 
Stantial with Them, and of equal wisdom and power. 
Wherefore it is said in the psalm: By the word of the Lord 
were the heavens made ; and all the hoHs of them by the 
breath of His mouth (Ps. xxxiii. 6). That the Holy Spirit 
proceeds from the Father, the Son makes plain : For it is not 
you who speaks but the Spirit of your Father (Matt. x. 20). 
Also : Who proceedeth from the Father (John xv. 26). That 
He proceedeth from the Son, the apoStle beareth witness 
saying: God hath sent the Spirit of His Son into your hearts 
(Gal iv. 6). Further the Holy Spirit Himself bloweth where 
He liHeth (John iii. 8). He is holy, manifold, unique, 
subtle, modeft, eloquent, full of movement, undefiled, sure, 
persuasive, loving what is good, penetrating, irresistible, bene¬ 
ficent, humane, benignant, constant, care-dispelling, possess¬ 
ing every virtue, foreseeing everything, the Father of souls, 
understanding, pure, discerning. And when the apoStle had 
enumerated the various gifts He beStows on man, he thus 
concluded ; but all these wor\eth but one and the selfsame 
Spirit dividing to every man severally as He will (1 Cor. 
xii. 11). Between Him, i.e. the Holy Spirit, and that which 
ChriSt at His death commended into the hands of the Father, 
there lies juSt so much difference as there is between the 
creature and the creator. For this spirit is understood as the 




Vol. II) [fact ft. 36 

Of Divers Visions 

soul of ChriSt, which was separated from His body by death, 
a thing which were unlawful to say of the Holy Spirit. 

Novice. —Under what form is the Holy Spirit wont to 
manifest His presence to mortals? 

Mon!{.~ I find only two forms of manifestation under 
which He appeared in the New Testament. He appeared 
over the Lord in the form of a dove, and over the apoStles 
in tongues of fire. And there is a reason for this. For the 
dove, which is the simplest of birds, has seven natural virtues ; 
and through them the gifts of the Holy Spirit are mystically 
represented. In fire there is heat and splendour and the Holy 
Spirit burns with love and illuminates by the operation of 

Novice .—I admit that I am satisfied with regard to my 
petition by your teaching ; now I pray that if you know any 
illustrations, you will add them. 

Mon \.—I will show you by moSt true examples that He 
has appeared in our own times both under the form of a dove 
and of fire. 


Of the lay-brother Henry, and of the dove which he 
saw above the head of the prior Herman. 

When Dom Herman was abbot in Hemmenrode, he used 
to go round with the brethren to Stir them up to devotion 
on feaStdays while the choir meanwhile was chanting the 
Te Deum, and when according to cuStom he went aside into 
the choir of the lay-brethren, the lay-brother Henry whom I 
mentioned in the fifth chapter of the fifth book, saw a white 
dove descend from the cross which Stood upon the altar of 
the lay-brethren, and descend upon the head of the choir. 
For a long time she sat there quietly whilst the prior went 
round the whole of the church. Then she flew away and 


The Dialogue on Miracles 

took up her place again upon the cross. But when the hymn 
was finished and the reading from the gospel began, this 
molt sacred bird flew upon the column which stands next 
to the reading desk, sitting there and listening, and lending 
a moll attentive ear to the holy reading. When it was 
finished, she again returned to the cross. And this lay-brother 
bore witness that he had very often seen the same vision on 
weekdays. Whenever he entered the choir of the lay-brothers, 
and according to his cuftom made a deep reverence before 
the altar, immediately the aforesaid dove left the cross and 
settled upon his head. And in this atflion she made so great 
a noise by the beating of her wings and so great splendour 
by the shining of her plumes that she could have been heard 
and seen by everybody, if hearing and sight had been granted 
them. I think that this lay-brother was the same who saw 
a dove over the head of a novice when the abbot was blessing 
him on his conversion, as has been told in the firff book. 


Of a monk. on whose head a dove was seen while 
he was reading the gospel. 

When in the same monastery a certain young monk was 
reading the gospel, the aforesaid Henry saw a snow-white 
dove come down upon his head, sitting quietly there until 
the end of the gospel. For this same monk was a gueSf at 
the convent and was held worthy of so great an honour by 
reason of his excellent life. When in process of time he 
became a prieSl, a certain secular pricft said to one of his 
brethren, “ I frequently see a dove over the head of that monk 
when he celebrates mass.” Yet I do not think that he was 
sometimes present at that mass in body but only in spirit. For 
he was a spiritual man who received many revelations from 


Of Divers Visions 

Novice .—What are we to think of doves of this kind ? 

Mon\.—~ I have explained to you all I know on this head, 
in the fifth chapter of the second book, when I told you of 
the ffory of the unclean prieft, from whom the dove carried 
off the sacrament of the altar and brought it back after his 
penitence. The dove is the sign of the coming of the Holy 
Spirit. If there had been nothing divine in these doves, they 
would have been also seen by all. 

Novice .—Yes I can understand that. 

Monl (.—But that the Holy Spirit also sometimes declares 
His presence in fire we shall hear in the thirty-fourth chapter 
of the ninth book. And as I have now told you several 
visions of Chris! and some also of the Holy Spirit, I will 
now tell you one of the Holy Trinity. 


Of a nun, to whom was shown spiritually the sacra¬ 
ment of the Holy Trinity. 

Not long ago a certain nun of our Order was Standing at 
prime on a certain Sunday, and the choir was chanting the 
Athanasian Creed, when she, meditating upon the myStery 
of the glorious Trinity, fell into an ecStasy. And in this 
ecStasy such marvellous truths were revealed to her concern¬ 
ing that glorious and eternal Trinity, that she was unable 
to explain to her confessor even the method of that vision. 
See how abundantly the Lord condescends to show Himself 
to our sight. He it is whom Jacob saw in his dream leaning 
upon the ladder. But the angels ascending and descending 
are the reft, as it is said, of the orders of heavenly hoff, 
descending to appear to us and ascending again to withdraw 
themselves from our sight. For they are the body and limbs 
of Chriff. 

Novice. —By what similitude? 

Mon \.—I will tell you a very clear similitude. 


The Dialogue on Miracles 


Under what similitude the eledl may be said to be 
members of Chrifl. 

The head of Chnft is God ; the head of the church is 
Chrift. The angels are the eyes of ChriSt, who always behold 
the face of the Father. The patriarchs are His ears, always 
listening to the law of God. The prophets are His noStrils, 
scenting the future from afar. The apostles are His 
mouth, preaching to the world what they have seen and 
heard from Him. The martyrs are Christ’s beard showing 
in their torment the fortitude of mind which the beard 
marks. The confessors are the breaSts of ChriSt, nourishing 
the weak by word and example. The virgins and the celibates 
are his belief, preferring the love of chaStity to the fruit of 
the flesh (Cant. v. 14). Ivory which is icy cold, represents 
virginity ; but the jacinth which is of the colour of copper, 
represents widowed perfection. 

Novice .—Having firSt given me this useful lesson, I beg 
you to add visions of each Order if you know any. 

Mon \.—Willingly will I do this, and to begin with here 
is one about angels. 


Of angels. 

Novice .—How many orders of angels are there? 

Mon \.—Nine. Angels, archangels, virtues, powers, prin¬ 
cipalities, dominations, thrones, cherubin and seraphin. Now 
they are called angels, that is, messengers, because they bring 
messages to us by suggesting the divine will. Every man 
has an angel appointed to him by God for his protection, 
from the hour of his birth up till the day of his death. How 
necessary their ministry is to men, I will show you by certain 


Of Divers Visions 


Of a virgin who was delivered by an angel from the 
Slings of the flesh. 

In France Satan moSt grievously buffeted a certain spirit¬ 
ually-minded virgin recluse with fleshly temptations. She, 
not knowing that Strength is made perfect in weakness, 
unceasingly besought God with many tears that her piety 
might find the grace of deliverance from so horrible a 
temptation. One day when she was praying, the angel of 
the Lord appeared to her in visible form, and said : “ Do you 
wish to be delivered from this temptation? ” and she 
replied : “ I do wish it, my Lord, with all my heart I wish it 
whereupon the messenger went on : “ Repeat that 
verse of the psalm : My flesh trembleth for fear of Thee and 
l am afraid of Thy judgments (Ps. cxix. 120), and you shall 
be delivered. Now when the angel retired, or rather dis¬ 
appeared, she chanted that verse, and forthwith the tempta¬ 
tion vanished. Then a wonderful thing happened. No 
sooner had the spirit of uncleanness been put to flight, than 
immediately the spirit of blasphemy took its place, by whom 
she was the more Strongly as the more dangerously tempted. 
For she began to doubt both God and the Christian faith. 
Then more earneSUy than before, she besought the divine 
pity, and with many tears prayed that she might be delivered 
from so awful a temptation. Then the angel of the Lord 
appeared to her a second time and said: “ How goes it with 
you now my siSfer? ” She replied: “ Worse than ever, my 
Lord.” Then the angel: “ Do you imagine that you can 
possibly live without temptation? You muSf have either 
one or other of these, choose which you will.” To this the 
maiden replied: “ My Lord, if it be necessary, I choose the 
firSt temptation. For although it was filthy, it was at least 
human. But that under which I now suffer, is altogether 
devilish.” Then said the angel: “ Repeat this verse : l deal 
with the thing that is lawful and right; O give me not over 
to mine oppressors (Ps. cxix. 121), and you shall be delivered. 


The Dialogue on Miracles 

Now when she had done this, after the departure of the 
angel, the spirit of blasphemy left her, and the temptation of 
the flesh returned. 

Novice .—Who do you think that angel was? 

Mon\. —He was, as I think, the spirit of Him, who pre¬ 
ferred her to suffer in the flesh rather than to fail in grace. 
For temptation is the guardian of humility and the means of 
practising virtue. Virgins and those who have not sinned 
are accustomed to be greatly troubled by vainglory and pride. 
How anxiously the holy angels watch over the good works 
of those committed to their charge, that they may present 
them before God, the following Story will show. 


Of a lay-brother who frequently saw an angel, 
and loSl grace by speaking of his visions. 

There was a certain lay-brother of Hemmenrode, an upright 
man and well-disciplined who was mailer of a certain grange 
belonging to that monastery. By his side whenever he went 
out to manual labour or to the business of his grange, an 
angel of the Lord was frequently seen walking by another 
simple-minded lay-brother. Now when he told this to Dom 
Herman his abbot, the abbot replied : “ Because you have 
told me of this vision you will never again see an angel. ' 
And that indeed happened. 

Novice. —This brother does not seem to me to have done 
any wrong in telling his own abbot what had been revealed 
to him from on high. 

Mon\. —I am sure that the lay-brother repeated this vision 
not without some boaStfulness of spirit. And because the 
abbot considered this, he foretold what he thought would 
happen. For he was a prudent man and well versed in 


Of Divers Visions 

letters before his conversion, having been dean of the church 
of the Holy Apoftles in Cologne. 

Novice.— Since as you say every man has two angels 
assigned to him, the good to suggest good, and the evil to 
suggefl ill, why is it that the will of a man consents so 
easily to follow the evil angel and sin ? Is he more persuasive 
than the good in his advice, or Stronger in bringing force to 


Of the powers of the good and evil angel with 
regard to man. 

Mon \.—Although man has a good angel for protection 
and an evil angel to Strengthen his powers of resistance, yet 
neither of them can bring force to bear upon his human will, 
so that he cannot be bent forcibly to good by the advice of 
the one, nor dragged into ill by the suggestion of the other. 
For God has conferred upon man free will. 

Novice .-—What is the definition of free will? 

Mon \.—The power of will and reason, by which a man 
chooses the good when grace helps him, but the evil when 
grace is absent. It is called free because the will is free and 
the decision voluntary, and because the reason decides upon 
and distinguishes what the will desires. And although the 
reason often follows the will in consenting to sin, neverthe¬ 
less it never approves the evil. And there is a reason why 
the will is so prone to sin. For the devil has two satellites 
even more cruel than himself, by which the will is driven, 
namely, the fuel of the flesh which is always ready to take 
fire, called in the scripture a tyrant, and secondly the world. 
The flesh conceives the desire, the devil inflames that desire, 
and the world proteCfs the fire from being extinguished. 
Many vices arise from the fuel of sin, and the devil adds 


The Dialogue on Miracles 

many helps ; while the world offers countless delights. See 
how the chariots and horses of the king of Syria, i.e. of the 
devil, were sent to capture Elisha, i.e. a righteous man. 
As soon as they are seen, i.e. as soon as they come within 
your vision, if with the servant of Elisha you cry out: Alas 
mailer what shall we do (2 Kings 6), I answer you with 
the voice of the prophet: Fear not; for they that he with us 
are more than they which he with them. Open your eyes 
and see. For you have within you reason to oppose the 
fuel of the flesh, and around you angels to oppose the devil, 
host against host. And behold, he says, the mountain was 
full of horses and chariots of fire, i.e. protestors, not of one 
but many angels round about Elisha, i.e. any of the eledt. 
To the temptations of the flesh you are to oppose the natural 
virtues. And above all these you have divine grace which 
is poured into your mind, as soon as you fall into sin, which 
retrains the temptations of the flesh, drives away the devil, 
and changes for you the glory of the world into a thing of 
hatred. Know also this, that we do some things without 
impulse from either angel. And if these things be good, 
we win more grace in doing them ; but if they be evil we 
sin the more deeply. 

Novice. —You have clearly explained to me about these 
things, now tell me anything else that you know of angelic 

Mon \.—That they present to God the souls of those com¬ 
mitted to them, you may be sure from what follows. 


Of sifter Chriflina, who saw an angel presenting 
souls to God. 

Sifter Chriftina of Volmuntfteine, a nun in Bergen whom 
I mentioned above, was of such great perfection, that she 


Of Divers Visions 

held this life to be a weariness, and longed for death. Once 
in Lent, when she believed that she was to die at the coming 
Eafter, she fell into an ecstasy, and was carried into a molt 
delightful place, which no doubt was paradise. Here she 
saw an altar of wonderful beauty, and {landing before the 
altar a very majeftic being, whose beauty was paft all 
imagining. And when she asked him who he was and what 
was his office, he replied : “ I am the archangel, whose office 
it is to present souls before God.” And she said: “ Sir, 
do you also present souls of our Order? ” “ Yes ” he replied 

“ I present to God the souls of all those in your Order who 
live a good life, namely, monks, lay-brethren and nuns.” 
And he added: “ You will not die now, but at the coming 
Eafter.” Which indeed happened. For when she had been 
ill for some days, and with difficulty made her communion 
every day, she fell into her agony, and besought that the 
viaticum might be given her, and gave up her spirit to heaven 
before she had fully mailicated it. Now when the venerable 
virgin Christina was {till in the aforesaid ecftasy, she saw 
hanging above the altar a crown of great beauty. And when 
she asked the angel what would happen to the soul of a 
certain prie{t whom she specially honoured, and of whom at 
that time she was thinking, he replied : “ At his death I shall 
place this crown upon his head and present him to the Lord.” 

Novice .—Who do you think that angel could have been? 

Mon/^.—S. Michael, who, as we are told, is the guardian 
of paradise. For of all angels he is the moft eager to help 
the human race. Wherefore we read in Daniel that he was 
the prince of the children of Israel. This is the reason why 
he desired that his name should be kept in remembrance upon 
the earth, so that he might be recognised, loved and 
worshipped by men for whose salvation he is always eagerly 

Novice .—What if anywhere less veneration is paid to him 
who is thus appointed. 

Mon \.—In such places his benefits are always less 
experienced, so that sometimes even he seems personally to 
depart, according to the tefhmony of the following vision. 


The Dialogue on Miracles 


Of the men who saw the relics of Mount Gudinsberg 
carried away to Stromberg. 

At the time when Dom Frederic, the archbishop of Cologne, 
who is still living, was building a caftie on Gudinsberg, a 
certain religious priest returning from Cologne, as he drew 
near the aforementioned mountain, saw S. Michael the 
archangel in his wellknown form flying with widespread 
wings from Gudinsberg to the neighbouring mountain of 
Stromberg, where the chief apoftle S. Peter is held in sacred 
memory. At the same time a certain layman named 
Theodoric, who was hastening with his wife to the church 
from the nearest village, saw a reliquary containing relics 
which he knew well, carried through the air to Stromberg 
from the aforesaid mountain. Both saw the reliquary and 
to this day both are witnesses of this great vision. If you 
find difficulty in believing me, go ana ask Dom William 
the prieft of Stromberg, who will tell you how he heard the 
Story direct from those who saw the vision. For the holy 
archangel had, and Still has, in Guidinsberg, or as some say 
Weedinsberg, a church dedicated to his name. And though 
this mountain was very Strong and well placed as a protection 
to the province, yet no one had dared to build a caStle upon 
it because the inhabitants said that this could not be done, 
owing to the aforesaid memory. But the archbishop 
Theodoric paid no attention to words of this kind, and built 
a caStle there, but was removed from his office before he had 
finished its walls. Nor do I wonder that the angelic support 
departed from that caftle, for nearly all the buildings had 
been constructed from the usury of a certain Jew, whom the 
before-mentioned bishop had taken. You shall hear in the 
fifth chapter of the twelfth book how mightily the holy Michael 
defends the souls of the eleCt from their enemies at death. 
Not only does the blessed Michael join the reft of the heavenly 
hoft in protecting the faithful when they die, but also defends 
them from visible enemies in this present life. 


Of Divers Visions 


Of certain Templars who became invisible to the 
pagans while repeating their hours. 

Not long ago six knights of the Temple proSfrated them¬ 
selves to say a certain canonical hour in the neighbourhood 
of the Saracens. When the pagan army came up unexpectedly, 
and they wished to rise up and flee, their leader signed to 
them to lie {fill. Then a wonderful thing happened. That 
the King of heaven might show how clear to Him were the 
faith of the leader and the obedience of the disciples He sent 
His angels, by whom the infidel holt was thrown into con¬ 
fusion, some being captured and more slain. And when 
the Templars signed to those whom the angels had bound, 
and they said to them : “ Where is the army which we saw 
juft now, and by which we have been captured and slain? ” 
they replied : “ When we have need they come to our aid ; 
when we no longer need them, they return to their tents.’’ 
For they understood that those whom they themselves could 
not see, were the holy angels, who always Stand by the 
worshippers of God, and guard them. In very truth they 
are the hosts of God, who came to the help of Jacob when he 
was returning to his own country in great fear (Gen. xxxii. i, 
2). When this miracle was told to king Philip, when he was 
returning to his camp after the siege of Cologne, he replied: 
“ Well, even if I had been saying Teach me Thy way 
(Ps. xxvii. 13), I should have left the psalm and run away.” 
Enough has now been said of visions of angels. But indeed 
I have a few words to say of the visions of the patriarchs 
and prophets, because they were but rarely shown to the New 
Testament saints. 

Novice .—I beg you to explain what is the reason of this 
rarity, and also to tell me who the patriarchs were, and who 
the prophets, and why they were so called ; and then to add 
any visions that you know about them. 

Mon {.—I will answer your questions as briefly as I can. 


The Dialogue on Miracles 


Of the patriarchs and prophets. 

The patriarchs are those upright and glorious men with 
whom God spoke, namely Abraham, Isaac and Jacob, and 
several others who both preceded and followed them in time. 
And they are called patriarchs as being the princes of the 
fathers, because they became to others the way of walking 
uprightly before God, and the rule of a holy life. Their 
successors were the prophets, who were also great and 
renowned men, who so clearly foresaw and foretold the 
sacraments of ChriSt and the church and other future events 
as if they had been laid before their bodily eyes. This is 
why one of them said : “ Surely the Lord God will do nothing 
but He revealeth his secret unto His servants the prophets 
(Amos iii. 7). The prophets were Isaiah, Jeremiah, Ezekiel, 
Daniel and twelve others, who also perpetuated in writing 
what they foresaw or foretold. Wherefore the prophets are 
called seers or more significantly they are spoken of as fore¬ 
tellers, or as those who speak from afar, i.e. from long before. 
The reason why also they more rarely appear among us than 
apoStles or martyrs, seems to be, that in respedt of the already 
mentioned orders, there is little or scarcely any remembrance 
of them in the Latin church. The Greeks indeed keep the 
feaSt of their birth, and so perhaps they appear more often 
to them. I will add several visions of S. John the BaptiSt, 
whose memory is celebrated through the universal church. 
For he is the laSt of the prophets, and more than a prophet 
(S. Matt. xi. 13). 


Of a mon\ of Clairvaux, who dearly loves S. fohn 
the Baptist. 

In the monastery of Clairvaux there is a young monk 
named John, who is wonderfully devoted to S. John the 


Of Divers Visions 

Baptift. Indeed he was born on the day of his nativity, and 
for this reason was called John by his parents. He loves 
him above all other saints, and whenever anything referring 
to him is sung, such as the canticle of his father Zacharias, 
he joins in it with all his heart and voice. One night when 
he was singing with the choir this canticle and they came 
to that verse : And thou child shalt be called the prophet of 
the HigheU etc. (Luke i. 76), a prieSf who was Standing in 
the opposite Stalls, saw a flame of fire rise from his head. 
Now this prieSt’s name is William, a spiritually-minded man, 
to whom many visions from on high have been revealed. 
When matins were over he went to Dom Siger, the prior, 
and told him what he had seen concerning brother John. 
Immediately the prior sent for John and said: “ Tell me, my 
good brother John, what was in your mind at lauds, when 
we began the canticle Blessed be the Lord God of Israel ? " 
The other replied: “ Believe me, sir, I was thinking, that 
if you were in heaven, your voice would never grow hoarse, 
and that you would be always praising God with the angels.” 
Then the prior: “ What were you thinking of at that verse. 
And thou child shalt be called the prophet of the HigheSl? " 
To which he made answer: “ My heart was so kindled at 
that hour at the thought of S. John, whom I love deeply 
that I could scarcely contain myself with joy.” And the 
prior realised that that flame had been the sign of the fervent 
love of the young monk going up to heaven from his heart. 
This vision was told laft year by the aforesaid prior of Clair- 
vaux to the prior of Hemmenrode, who told it to me. 


Also of a nun deeply devoted to the same forerunner. 

The lady Irmingardis, the abbess of the Island of S. 
Nicholas, told me laft year of a nun, well known to her for her 
wonderful devotion for the aforesaid Forerunner of the Lord. 
More than all saints did she love him. Nor was she satisfied 

The Dialogue on Miracles 

with meditating upon him, with honouring him with worship 
and prayer, with preaching his prerogatives to her sifters, 
but she further wrote verses about his annunciation and nativity 
and the joy of his parents to perpetuate his memory. For she 
had been well taught in letters and so was eager to write 
verses of anything she had read concerning his sanftity. Also 
she urged and begged all secular persons with whom she came 
into contaft, to call their sons either John or Zacharias, and 
their daughters Elisabeth. Now when she was on her death 
bed, the monk John came from Hemmenrode to visit her. 
And knowing her affeftion for S. John he said: “Sifter, 
after your death, what mass would you like me to say firft 
for your soul, that for the dead, or that of S. John the 
Baptift?” To which she replied without any hesitation: 
“ That of S. John, that of S. John.” And when she came 
to her agony, taking compassion on the sifter who was serving 
her, she said: “ Sifter go up to the solar and reft awhile.” 
And when she had done this and was refting in a light sleep, 
she heard in a dream words of this kind : “ Why are you 
lying here? S. John the Baptift is below with sifter 
Hildegund.” For this was her name. At these words the 
nun awoke and without dressing she hurried downftairs in 
her nightdress, and found that she had juft breathed her laft. 
And all around there was so delicious an odour, that she did 
not doubt that the presence of S. John was there, and that he 
had joined the soul of his worshipper to the choirs of the 
angels. She told me also another vision more amusing than 
this which she said had been told her by the abbess of the 
convent in which it was seen. 


Of two nuns who were contending one for S. John 
the BaptiSl, and the other for the Evangelifl. 

There were two nuns and, as I think, they are ftill living 
in the convent of Luter in the diocese of Treves, one of whom 


Of Divers Visions 

was specially devoted to S. John the BaptiSt, but the other to 
S. John the Evangelist. Now as often as they met, they 
used to argue together as to which was the greater, so that 
sometimes the abbess could scarcely restrain them. The 
one brought forward all the privileges of her chosen saint, 
while the other met them very effectively with the prerogatives 
of hers. One night before matins S. John the BaptiSt 
appeared in a dream to his worshipper, and said: “ SiSter, 
you muSt know that S. John the Evangelist is greater than 
I. Never was there a man more pure than he, untouched 
both in mind and body ChriSt chose him to the apoStolate and 
loved him more than all the other apoStles, and showed him 
the glory of His transfiguration. He was moSt blessed that he 
was reclined on Jesus’ breaSt at the laSt supper ; he was 
present at His death ; to him a virgin, the Virgin ChriSt 
committed His virgin mother. He soaring higher than the 
other evangelists, and fixing more fully the eyes of his mind 
upon the throne of God, thus began his gospel. In the 
beginning was the word etc. He also wrote the Apocalypse, 
which reveals the very deepeSt things in heavenly pictures. 
Also he suffered very many tortures for Christ’s sake, scourg- 
ings, boiling oil, and exile. See how for these reasons and 
many other of his privileges he is greater and worthier than 
I. In the morning therefore, ask your siSter to go with you 
before your abbess and falling before her feet beseech her to 
pardon you, because you have so often exasperated her for 
my sake.” At the bell for matins she awoke and began to 
meditate upon so clear a vision. Then after matins, when 
the other siSter had returned to sleep, S. John the Evangelist 
appeared to her in a vision, and addressed his partisan in 
words which carried this meaning: “ SiSter, you muSt know 
that the Blessed John the BaptiSt is a far greater saint than I. 
The Lord Himself bears witness that among those born of 
women there hath not risen one greater than he (Matt. xi. n) ! 
He is a prophet and more than a prophet. His birth was 
announced by an angel, he was supernaturally conceived by a 
mother hitherto barren, he was supernaturally sanctified when 
Still unborn, he lived sinlessly in the desert. None of this 
can be said of me, for I was born of wealthy parents, and lived 


The Dialogue on Miracles 

as a layman in worldly fashion, among worldly people. He 
recognised the Saviour when flill unborn, among all the 
crowd He pointed him out as he came to Him, and in the 
Jordan he baptised him with His holy hands. He saw the 
heaven open, he heard the Father’s voice, he looked upon 
the Son in the form of a man, and upon the Holy Spirit in 
the form of a dove. At laft he was martyred because of his 
uprightness. Therefore he is greater than I. Now to-day 
you muff call your sifter into the presence of your abbess, 
and throwing yourself at her feet, you muff beg her to pardon 
you, because you have so often exasperated her by contentiously 
preferring me to the Lord’s Forerunner.” In the morning 
they both went to the abbess and told their visions. Then 
together they threw themselves down, and, as had been com¬ 
manded them, sought pardon from each other, and were 
reconciled by the mediation of their spiritual Mother, who 
warned them never to contend in the future concerning the 
merits of the saints, which are known to God alone. 

Novice .—I am greatly edified by such wonderful humility 
in the citizens of heaven. 

Mon \.—There is no ftrife about greater or less reward in 
the kingdom of heaven, as you may gather from this vision, 
because there, as the apoftle bears witness, all preference is 
done away with. Know this however that as the dwellers 
on high visit their lovers with much consolation, so also some¬ 
times they visit those who despise them with rebukes and 


Of a canon of Bonn who was smitten by S. John 
the Baptifl. 

There was a certain canon in the cathedral of Bonn who 
with his companions used frequently to visit the nuns in 


Of Divers Visions 

Ditkirgen. But in this visitation there was nothing spiritual, 
but rather levity and danger to souls. For as often as he had 
to enter the cloister through the monastery which is dedicated 
to the honour of the blessed Peter and S. John the Baptist, he 
passed through with head eredt, nor did he ever bow his head 
before their altars. One night the venerable Baptist appeared 
to him in a dream, and eyeing him askance, spoke as follows: 
“ Wretched man who passed so often through my church, 
never have you shown me any honour even so far as once 
to bend your neck before my altar.” And lifting his foot 
he smote him so Strongly in the belly, that he woke up both 
from the terror of the upbraiding and rebuke and from the 
pain of the blow. For from that hour he began to fall sick, 
and gradually to become dropsical with swollen Stomach, 
and so continuing until he died as the disease grew. And 
if you wish to know, his name was John. Perhaps from 
this very fadt the saint was the more troubled, because this 
identity of name had impressed on his heart neither remem¬ 
brance nor reverence for him. 

Novice .—Since the perfedtion of heaven is greater than that 
of the way to it, why do saints so severely punish insults 
to them? 

Mon \.—The will of those who have attained is so closely 
united to the divine will, that they cannot will anything 
except what they know that He wills. Now those who are 
Still on the way are bound to pray for their enemies and 
those who have attained, to conform to the divine justice. 
Mercurius the martyr, when now reigning with Chriff, slew 
Julian, although, if he had been Still on the way, he would 
probably have prayed Chriff on behalf of his murderers. 

Novice .—That is a satisfadlory explanation. But why, I 
pray you, did the holy Baptift, than whom there is none 
greater among those born of women, suffer such mockery 
in death, as to be killed by the plotting of an adulteress at 
the petition of a dancing woman? 

Mon \.—In order that no one may shrink from the death 
of any juff man. For even to this day the same greateff of 
prophets undergoes mockery in his relics. 


The Dialogue on Miracles 


Of a merchant who bought from a harlot the arm 
of S. fohn the BapttH. 

Not long ago a merchant of our country, crossed the sea, 
and saw the arm of S. John the Baptift in the hospital dedicated 
to his honour, and longing to gain possession of it, he 
discovered that the guardian of the relics was wooing a certain 
woman, and as he knew that there is nothing which women 
of that kind cannot extort from men, he sent for her and 
said : “ If you help me to gain possession of the relics of S. 
John the BaptiSt, which are under the protection of your 
lover, I will give you 140 pounds of silver.” 

She, eager to gain the offered money, refused to give any 
consent to the keeper of the hospital, until she obtained the 
holy arm, which she immediately handed over to the merchant, 
and received the promised weight of silver. 

Do you see how great a mockery? Juft as long ago the 
head of S. John was given by Herod to a wanton girl as a 
reward for her dancing, and by her given to her adulteress 
mother, so even in these days, the arm of the same saint was 
given to a vile woman as the reward for adultery by the 
keeper of the hospital, juSt as by wicked Herod, and by her 
was sold to the merchant. 

But he did not bury it in the earth like Herodias, but 
wrapped it in purple, and fleeing to almoSfc the uttermost parts 
or the earth, he came to the city of Groningen, which is on 
the boundary of Friesland. There he built a house, and 
hiding the arm in one of its pillars, began to grow very rich. 
One day when he was sitting in his shop, a friend of his 
said to him: “ Behold the whole city is on fire, and already 
the flames are approaching your house ” ; but he replied : 
I have no fears for my house, for I have left a good guardian 
in it.” Nevertheless he arose and went to his house, and 
there for some time gazed upon the pillar which was Still 
untouched, and then returned to his shop, while all wondered 
what could be the cause of such confidence. When questioned 


Of Divers Visions 

about the protestor of his house, when he replied ambiguously 
and noticed that this very £a< 5 t made his fellow citizens 
suspicious, he became fearful that they might perhaps use 
force to discover the truth ; wherefore he took out the arm 
and gave it to a certain recluse. But she, not knowing how 
to keep the secret, handed over her charge to another, who 
gave it to the citizens. And they immediately taking the 
relics and carrying them to the church, roughly answered the 
depositor when he begged with tears to have his property 
restored to him. When they asked him to what saint the relics 
belonged, he said that he did not know his name, because 
he was unwilling to give them up to them. Nevertheless in 
his grief he left the city, and falling into poverty, not long 
afterwards was taken with a grievous sickness. When he 
was afraid of death, he disclosed to his confessor the name 
of the saint, and how he had obtained the relics. When 
the citizens learnt this, they made a silver gilt receptacle in 
the shape of an arm, and adorned it with precious Stones, 
and therein they placed the relics. I myself, two years ago, 
saw this arm and it was Still clothed with flesh and skin. I 
saw there also a small golden cross full of relics which had 
been given to this man at he same time as the arm ; this 
cross belonged to the emperor Frederick. 

Novice .-—Since no one of the saints is believed to be greater 
than S. John, why do we read that he performed no miracle 
during his life ? 

Mon \.—In order that the Lord might show that saintship 
does not consist in miracles but in holiness of life. After his 
death He glorified him with innumerable great signs. The 
citizens of Groningen fearing for the safety of these relics 
of S. John, made a shrine behind the altar, built very Strongly 
with planks and on the top of it they caused a prieSt to 
sleep at night. The firSt night he slept there, the church was so 
shaken under him, that it Struck into him no little terror ; 
but the second night the sleeper was thrown off his bed, and 
fell upon the pavement. Also when one of the leading men 
of the city fell sick, and Theodoric the prieSt of that church 
carried at his request the sacred arm to his house, and 
uncovered it, he found both the arm and the purple in which 


The Dialogue on Miracles 

it was wrapped Sained with fresh blood. He told me this 
with his own mouth. When the prieft had cut off a small 
piece of flesh from this arm, and was carrying it hidden in 
his hand, he felt a heat arising from it, as if he were carrying 
burning coal. Indeed many signs and cures were wrought 
in that city by these relics, through the merits of S. John the 


Of a tooth of the same saint which is in our posses¬ 
sion, and of the mighty worlds wrought by it. 

We have in our monastery a large molar tooth with three 
fangs, of the same Forerunner of the Lord ; I am going to 
tell you how it came to us, and what the Lord wrought 
amongSt us by its means. When the city of Constantinople 
was laid waSe by the crusaders, and some of them were 
carrying off various booty, Henry, a knight of Ulm, amongSt 
other moSt precious relics, took from the church of S. Sophia 
this tooth of S. John. He brought it home, and treasured 
it so much that he built a chapel in his caStle, meaning to 
place it there in the altar. Now his siSter was abbess of S. 
Nicholas on the Island, and because of the affedtion which 
she had, and Still has towards our monastery, she tried to 
persuade him to give it to us, but at that time could not 
succeed. A little time later Henry was taken prisoner by 
Warner de Bonlant, and in hope of gaining our prayers he 
ordered the tooth to be sent to us. Meanwhile a siSter of 
the aforesaid convent had it revealed to her in a dream, that 
as soon as the tooth came to our monastery, Henry would 
be set free ; and we afterwards learnt that this actually took 
place. Now our prior, who was the bearer of the tooth, 
escaped imminent danger on the river Rhine through its 
virtue. Henry, Count of Sayn had in his service a knight, 


Of Divers Visions 

who was honourable, but afflidted in mind, who came with 
it to us, hoping that he might be cured, both by the virtue 
of the relic, and the help of our prayers. Now when he 
was crossed and touched with that moil sacred tooth, he 
perceived the effe< 5 f of its virtue so swiftly, that he had scarcely 
gone a Slone’s-throw from the monastery, than he congratu¬ 
lated himself on being healed. For this tooth is, as I said 
above, both great and mighty, and all the more powerful in 
curing sicknesses, as it had been the less used to maflicate 
delicate food. Let this be enough said about the prophets. 
But of the apoStles who follow the prophetic order in point 
of time, I will subjoin for you several visions. 

Novice. —I pray you firfl to tell me why the apoflles were 
chosen by Christ to the number of twelve, and why they are 
called apoflles. 

Mon\. —Both these fails contain a great sacrament. 


Of the apoSlles. 

As the gospels say, Chrifl went up into the mountain and 
called to Him whom He would, whom He also named 
apollles (Mark iii. 13, Luke vi. 13). The word aposlle, being 
interpreted means sent, according to the words of the Lord : 
he that is sent is not greater that He that sent him (John xiii. 
16). For very good reasons twelve were called to preach to 
others the myfteries of the faith, because the number twelve 
consists of four times three or three times four. And for 
this reason twelve were chosen, that they might be sent to 
the four quarters of the world to announce to all men the 
faith of the Holy Trinity, and to summon believers to the 
one glory of eternal happiness. The twelve apoflles are 
the twelve signs of the Zodiac, the twelve months of the year, 
the twelve hours of the day, the twelve flars in the crown of 


The Dialogue on Miracles 

the bride (Apoc. xii. i). For ChriSf indeed is the heaven. 
He is the year of eternity, He is the light of the crown of 
the saints. The apoftles are the twelve sons of Jacob, that 
is of Christ ; the twelve fountains of the desert ; the twelve 
Stones on the breaSlplate of the high prieSI ; the twelve loaves 
of the shewbread ; the twelve Stones of the altar ; the twelve 
Stones taken out of Jordan ; the twelve oxen which support 
the brazen sea ; the twelve foundations of the heavenly 

Novice .—After this helpful preface, will you now give 
me their visions in order? 

Mon\. —Although the holy apoStles appear to many in 
visions, and many miracles are daily wrought by them, yet 
I will tell you briefly only about a few, but enough to serve 
for examples. 


Of a woman who chose by lot S. Andrew for her 
patron saint, but rejected him. 

There is a widespread cuStom in our province for matrons 
to choose for themselves a special apoStle by lot as follows. 
The names of the twelve apoSHes are written one by one on 
twelve separate candles, which are then blessed by the prieSI 
and placed together on the altar. A woman then goes up 
and draws a name by taking a candle, and then she pays 
more honour and worship to him than the reft In this 
way a certain matron drew S. Andrew, and as she was not 
satisfied with him, she put back the candle and wished to 
take another, but the second showed the same name. To 
shorten the Story, at length she drew one who satisfied her. 
And when she had shown him much reverence all the days 
of her life, and had now come to the point of death, she saw 
that it was not he but the blessed Andrew who came to help 


Of Divers Visions 

her. “ Lo,” said he, “ I am that Andr-w you despised.” 
Whence we may gather that sometimes the saints, even of 
their own accord, offer themselves for human devotion. How 
mighty a help this blessed apoStle is to those who call upon 
him, the following Story will show. 


Of a bearskin which was bought for S. Andrew, 
and which calmed a raging sea. 

There were two young men who lived near the church of 
S. Andrew, and who in their trading journeys were 
accustomed to go to far-off lands. Once when they were 
about to set out for Norway, brother Rener, our fellow monk, 
who was then canon of S. Andrew in Cologne, as he himself 
told me, gave them five gold marks, begging them to buy 
with the money a white bearskin, such as that region produces, 
for a carpet before the altar of S. Andrew. Now when they 
had done this, and were on their way back, there arose so 
great a Storm in the sea, that the whole ship’s company 
despaired of their lives. I think that this happened then, 
that the Lord might declare the power of his apoSUe. For 
the aforesaid youths remembered the bearskin of S. Andrew, 
and with the utmoSl confidence held it up againSI the increas¬ 
ing Storms and raging wind. And behold the Lord, at the 
entreaty of the merits of His apoSUe, whom He called from 
the sea shore, commanded the wind and the sea, and 
immediately there fell so great a calm, that all in the ship 
wondered. Now when they reached Cologne they restored 
the money, and made an offering of the skin to the blessed 
Andrew, in memory of the benefit beStowed upon them. 


The Dialogue on Miracles 


Of a man who was delwered from hanging by the 
help of S. James. 

A certain citizen of Utrecht set out with his son to the 
shrine of S. James of CompoSlella. If I remember rightly, 
it happened that in a certain place his hoSt loft something, 
and being suspicious of this man, he charged him with theft 
before the magistrate of the city. He denied and said : “ God 
knows and S. James is my witness that I have never been a 
thief nor a companion of thieves ” ; the judge however did 
not believe him, but condemned the innocent and sentenced 
him to be hanged. The son seeing his father condemned, 
and the testimony of his brother pilgrims unavailing, weeping 
and crying aloud, said to the judge : “ I beg you, sir, that for 
the sake of God and S. James you will hang me and let my 
father go. For I know his innocence.” At length the judge, 
overcome by his tears and insistence freed the father and 
hanged the son. Then the father, in great sadness went on 
his way with his friends, and visited the shrine of the blessed 
James, making supplication to him for the soul of his son ; 
and when he returned to the place of the hanging, he said 
to the brethren : “ See, brethren, here is my son ; I pray you 
to halt a little, while I take him down and bury him.” 
When he heard the voice of his father the son replied: 
“ Welcome, father, for I am Still alive.” When taken down 
by his father questioned as to the cause of this great 
miracle, he said: “ From the hour when I was hanged upon 
this gallows until now, S. James the apoStle has supported 
me with his hands. I have felt no hunger nor thirSt, nor 
any sort of pain, and have indeed enjoyed greater happiness 
than in all the reSt of my life.” Forthwith they both 
hastened back to the shrine of the blessed apoStle, the son 
to perform his vow, the father to give thanks, and then 
returned safely to the city of Utrecht. This miracle was 
very celebrated and well known in that city, as was reported 
to us by our fellow monk William who was canon there. 


Of Divers Visions 

Novice .—This is a Stupendous thing you tell me. 

Mon\. —I will tell you also another miracle of the apoftle 
S. Thomas, a Still greater one in my judgment. 


Of the \night Gerard, who was carried in a moment 
of time into his own country by the devil from the 
church of S. Thomas in India. 

In a small town called Holenbach there lived a certain 
knight named Gerard. His grandsons are Still alive, and 
there is scarcely anyone in that town who has not heard of 
the miracle I am about to tell of him. This man so ardently 
loved S. Thomas the ApoStle, and so specially honoured him 
above all other saints, that he never refused alms to a beggar 
who pleaded in that saint’s name. Besides many private 
services, such as prayers, he used to pay him fafts and the 
celebrations of masses. One day God permitted a devil, 
the enemy of all good, to knock at the knight’s door, in the 
appearance and dress of a pilgrim, and to seek for hospitality 
in the name of S. Thomas. When he was admitted with all 
haSte, since it was cold, and he pretended to be shivering, 
Gerard gave him his own good fur cloak, with which he was 
wont to cover himself when he went to bed. But in the 
morning when the seeming pilgrim did not appear, and the 
cloak, though sought for, could not be found, his lady said 
angrily to her husband: “ Often have you been mocked by 
rascals of this kind, and yet you do not give up your super¬ 
stitions.” But he answered her quietly : “ Do not be troubled, 
S. Thomas will well make up to us for this loss.” The devil 
did this in order to provoke the knight to impatience by the 
loss of his cloak, and extinguish his love of the apoSUe in his 
heart. But what the devil had devised for the ruin of the 
knight, only turned out to his glory, and from that time he 


The Dialogue on Miracles 

was the more inflamed with love, so that the devil was thrown 
into confusion and punished. For after a short time Gerard 
wishing to go to tne church of the blessed Thomas, since 
he was in its neighbourhood, broke in two a gold ring 
in his wife’s presence, and joining them together in her 
sight, gave one to her and kept the other for himself, saying: 
“ 1 want you to truft this sign. I ask you also to wait five 
years for my return, and when they are over, marry 
whom you like.” And she promised. And he, going by 
the longest way, at length with great expense, and very great 
toil, reached the city of S. Thomas the Apoflie. Here he 
was greeted mofl kindly by the citizens and received with as 
much affe<5lion as if he had been one of them, and very well 
known to them. Ascribing this favour to the blessed apoflie, 
he went into his church and prayed, commending to him 
himself, his wife, and all that belonged to him. After this 
he remembered the limit of time he had set himself, and 
realising that the five years was completed on that very day, 
he groaned and said: “ Alas, already my wife is marrying 
some other man.” For God had hindered his journey for 
the reason which now follows. And when he was looking 
sadly around, he saw the aforesaid demon walking about in 
his cloak. And the demon said: “ Do you recognise me 
Gerard? ” “ No ” he said, “ not you, but my cloak.” “ I 

am he who sought hospitality from you in the name of the 
apoflie, and carried off your cloak, because of which I am 
heavily punished.” And he added: “ I am a devil, and 
orders are laid upon me, that before men go to bed, I muS 
carry you back to your own house, because your wife has 
married another man, and is already sitting at the nuptial 
feafl with him.” Taking him up, he carried him in a part 
of the day from India to Germany, transporting him from 
the eaft to the weft, and set him down at dusk, uninjured, 
in his own courtyard. And he, entering his own house like 
a ftranger, when he saw his own wife eating with her spouse, 
placed his part of the ring in her sight in a cup and went 
away. And when she saw it, she immediately drew out the 
other part and fitting them together, she recognised that he 
was her own husband. And leaping up she ran to embrace 

6 ? 

Of Divers Visions 

him immediately, crying out that this was her own husband 
Gerard, and bidding the new husband farewell. Neverthe¬ 
less Gerard detained him that night to do him honour. See 
how both in this and the aforesaid miracle it is sufficiently 
shown how the blessed apoftles love and glorify those who 
love them. 

Novice. —I am not surprised that they loved those who 
love them, after what you told me about S. Andrew, that he 
offered himself to befriend a woman who despised him. 

Mon\. —As was shown above about S. John the Baptist, 
as the apoftles give rewards to those who love them, so also 
do they punish those who despise them. 

Novice. —Give me an example. 

Mon!{. —1 will firSt put before you a miracle of S. Bartho¬ 
lomew, and then I will follow it with the example that you 


Of a tooth of S. Bartholomew, from which blood 
exuded when it was proposed to divide it. 

On the hill of S. Saviour near Aix la Chapelle, there lately 
died a certain recluse, who amongSt her other relics possessed 
also a tooth of S. Bartholomew the ApoStle. A prieft, who 
used to say masses for her, found this out, and asked for it, 
and when she refused, he threatened to go away, unless she 
gave him at leaSt half of it. Now she held the tooth in great 
reverence, and was also unwilling to lose the services of the 
prieft, and so very unwillingly she consented that it should 
be divided. But as soon as the prieft held a knife over the 
tooth, blood gushed forth from it drop by drop, as if the saint 
were suffering pain afresh. When he saw this, the prieft 
was terrified, and gave back the tooth uninjured to the recluse. 
Indeed, laft year 1 saw this very tooth in the possession of 

6 3 

The Dialogue on Miracles 

the nuns of Burscheid. Here is an example of how some¬ 
times the apoftles punish those who despise them. 


Of a woman who despised S. Jude. 

A certain matron, wishing to have a patron apoftle, when 
in the way which I told you above about S. Andrew, after she 
had drawn the blessed Jude by means of a candle, she grew 
angry and put back the candle marked with his name into 
the box behind the altar. For she wished to have one of 
the wellknown apoftles, such as S. John the Evangelift or 
the blessed James. In the night he appeared to her in a 
dream and upbraided her severely, complaining that she had 
despised him, and had thrown him unworthily behind the 
altar. Nor did he leave her, until blows had been added to 
his words. For a whole year she lay paralysed in her bed. 

Novice .—Is it lawful thus to choose apostles by lot? 

Mon \.—Matthias the apoftle, was, as we read, chosen by 
lot. But he was not elefted so as to seem preferred to the 
reft, but only to fill up the number of twelve, which had 
been diminished by Judas. I think, however, that such 
lots have found their origin in that same eletftion. I have 
heard a certain learned prieft in Cologne, openly in the church 
denouncing such elections. All the apoftles, he said, are 
equally holy, and therefore they ought all to be equally 
honoured by us. Moreover if special honour is to be shown 
to any of them, I think it ought to be paid to the blessed 
Peter through whom our country was converted. Chrift 
deftined him to be our special apoftle. Moreover the blessed 
Heribert and his successor Peregrine, archbishops of Cologne, 
founded in the city of Cologne a single conventual church in 
honour of all the apoftles, in which equal honour and the 


Of Divers Visions 

same service was shown to ail at once. How great grace 
they win who serve worthily Christ and His apostle in the 
same church, you will be able to underhand a little from 
what follows. 


Of a woman who made beer for the church of the 
Holy ApoSlles, whose house was miraculously 
preserved amid a conflagration. 

When that very great conflagration, which took place when 
Adolphus was archbishop, had consumed a great part of the 
city of Cologne, a certain woman who had been accustomed 
to be paid for preparing beer for the church of the Holy 
Apostles, lived in a wooden house close by. And when the 
fire drew near to her from the neighbouring houses, her 
daughter began to carry out the vessels and furniture. When 
the mother learnt this, she Stopped her, saying: “ Do not, 
my daughter, do that, but bring back everything into the 
house.” And so, shut up within her house, the mother 
placed all her hope in the Holy ApoStles, and then went into 
their church and prayed as follows: “ O Holy ApoStles, if ever 
I have served you worthily and faithfully, guard now my 
house and your vessels that are therein.” Wonderful was 
the faith of the woman, and wonderful the power of the 
apoftles. For they suffered their own church to be partly 
burnt, but took care to preserve untouched their servant’s 
house, though it Stood in the very midSt of the flames ; and 
the citizens greatly wondered thereat. 

Novice. —The apoStles are to be highly honoured since by 
them this world will be judged. 

Monl(. —Your words recall to my memory a word and a 
deed of a certain citizen, which are worthy to be told. 



The Dialogue on Miracles 


Of the citizen Charles, who offered Clones for the 
foundations of the apoflles. 

In Cologne there was a certain burgess, a man both rich 
and powerful named Charles, the father of Dom Charles, 
at one time abbot of Villers. When he heard that the apoflles 
would judge the world, he thought within himself and said: 
“ Sin is a weighty matter and anchor Clones' are very heavy. 
I will therefore buy such Slones for the future work on the 
church of the holy apoflles, so that when, in the day of judg¬ 
ment my good and evil works shall be placed in the balance, 
the apoflles who will be the judges, will put these ftones into 
the scale with my good works, and they will quickly prove 
the greater weight.” So he bought a shipload of Slones, and 
caused them to be carried in carts and set down by the church 
of the apoflles. Now when the canons asked what he meant 
by bringing these Slones, he replied: “ One of these days 
this church is to be restored and then you will find 
them necessary.” Soon after when the church was extended, 
I think because they happened to have those Aones, they were 
laid down as a foundation. Let this be enough said of visions 
of the apoflles. Now I will tell you some about martyrs. 

Novice .—What makes a martyr, why are they called 
martyrs, and how many kinds of martyrdom are there? Will 
you firfl answer me these queflions? 

Mon\. —There is no difficulty in answering any of them. 


Of martyrs. 

It is the cause, not the penalty, that makes a martyr. 
For there were two thieves crucified, one on either 

1 Heavy ftones used for anchoring ships. 


Of Divers Visions 

side of ChriSt; one became a martyr owing to the 
virtue of his confession, to the other his penalty was 
only the beginning of eternal punishment. For they are 
called martyrs in Greek, but witnesses in Latin, because they 
are slain for their witness to the faith. Now there are four 
kinds of martyrdom. Some have been killed for their inno¬ 
cence alone, as Abel ; some for their uprightness, as the 
prophets and S. John the Baptifl ; others for zeal of the law, 
as the seven Maccabaean brethen ; others for the faith of 
Chrift, as the apoStles and their successors, and these are by 
the exaft meaning of the name, called martyrs, i.e. witnesses, 
because by the effusion of their own blood, they have sub¬ 
scribed to the faith of ChriSt. 

Novice .—Do the saints take notice when they are 
worshipped by us? 

Moni{. —-Yes. For till to-day they manifest their relics 
to mortals by their various appearances, so that they may 
become the debtors of those who pay them reverence. 


Of the relation given by our martyr. 

When the cathedral of Bonn was being restored, there were 
found there some bodies of martyrs of the Theban legion. 
And when the whole body of one of them, and moreover 
part of another martyr had been given to us, this vision about 
them was shown to a certain young monk. In a dream he 
thought he was Standing near the casket containing those 
relics. And when someone said to him: “ Do you know 
what is contained in that casket ? ” and the monk replied: 
“ Yes, the body of our martyr ” ; the other went on : “ You 
are mistaken, for a man and a half lie within.” Now this 
was unknown to us all up dll that time. Of so great virtue 
were these sacred bones, that water poured over them was a 


The Dialogue on Miracles 

cure for various sicknesses. Especially however did it cure 
tumours and swellings. But the following vision will show 
how they came to the aid of the faithful in danger. 


Of the saints who were seen in the air before 
Alcazar, by whose help the ChriSlians obtained the 

In the year of grace 1217 the crusaders from the whole 
of Germany and Friesland with about 300 ships entered the 
port of Lisbon about the 13th of July. And whilst they 
tarried there some days, waiting there for more ships, at the 
petition of Severus, the bishop of the above city, and the 
bishop of Evora, and also both of the Templars and Hos¬ 
pitallers, they laid siege to a caStle of the Saracens named 
Alcazar, which means the prison of all. But on the Friday 
after the nativity of Mary the Blessed Mother of God, four 
Saracen kings were gathered againSt them, having in their 
army about 100,000 fighting men. Now the ChriSlians were 
far fewer in number but Stronger in faith, and calling upon S. 
James and the blessed Vincent, the patron of that country, and 
any other saints they could, they went to meet the enemy. 
Now in the firSl onslaught one of the kings fell ; but the 
number of the slain was not great ; though a large number 
were taken prisoners. And when they were led through the 
army, they asked the ChriSlians to let them see the Standards 
of the victors, asserting that a whiteclad hoSf, wearing red 
crosses upon the breaSt, had put their multitude to flight. 
Furthermore also, the galleys which they had brought over 
the sea againSt the ChriSlians were put to flight by the terror 
of that celeStial vision. When the pilgrims heard this, they 
gave thanks to ChriSt, who deigned to send from heaven the 
support of His martyrs to their aid. These things were told 


Of Divers Visions 

me by some who were present at the battle, and heard from 
the mouths of the Saracens what I have related. 

Novice. —Is there any sin in going to satisfy the needs of 
nature with the relics of martyrs? 

Mon\. —There is sin, unless necessity excuses those who 
carry them. The saints do not shrink from the foulness of 
nature but from that of sin. 


Of the relics of the martyrs which spurred Bernard 
in the side when he was sinfully inclined. 

Our fellow monk Bernard once before his conversion was 
making some journey and was carrying in a box at his side 
the relics of the blessed martyrs S.S. John and Paul. Now 
when fleshly desires cried aloud for satisfa< 5 lion, the blessed 
martyrs, because he did not attempt to retrain his unlawful 
wishes, began to rowell his sides very severely through the 
box. But when he paid no attention to it, as soon as his law¬ 
less desires quieted down, they also ceased for several hours 
their attacks, but when again temptations arose, the roweliings 
were also renewed. As if the saints were upbraiding their 
carrier with the voice of the prophet (Isa. lxii. 11). For the 
bodies of the saints are the vessels of the Lord. This is why 
David replied to Ahimelech the prieft, when he hesitated to 
give the holy bread to the servants of David (i Sam. xxi. 5). 
And as the aforesaid Bernard told me, as soon as he began to 
notice their punishment, he retrained his fault with all his 
might, learning from this that the saints desire, not only 
cleanliness of thoughts, but also of bodies. 

Novice. —What do you think of those preachers who carry 
round the relics of the saints only for gain, and deceive many ? 

Mon\. —To show you how angry the saints are at the 
wickedness of such men, I will tell you what a certain monk 
of Brauweiler told me. 


The Dialogue on Miracles 


Of a tooth of S. Nicholas in Brauweiler. 

When the monks of this monastery desired to extend their 
church, they sent the tooth of their patron the blessed pope 
Nicholas into different provinces, using for the purpose certain 
secular prieffs, who were eloquent speakers, and skilful in 
getting money. Now this tooth was inclosed in crystal. 
One day when these preachers were carrying round the vessel 
of this holy relic, and extorting money by behaving dishoneSUy, 
the cryftal cracked, as if the moft reverend Pontiff could not 
endure their blasphemies. When the monks saw this miracle, 
they took home the tooth, nor did they ever suffer it to be 
taken out of the monastery again for such a purpose I myself 
have seen the break in that crystal. 

Novice. —Why do certain martyrs work greater wonders 
than others after death ? Does this come from any particular 
sanctity ? 

Mon\.— As I said above, miracles are not in themselves 
meritorious, but signs of sandfity. Certain saints work great 
miracles during their life, and after death show no signs. 
Others, on the contrary, because they have given no marks 
of their sandfity in the world, after death become illuSfrious 
by their miracles. 


Why the blessed Thomas of Canterbury is more 
resplendent in miracles than any other martyr. 

Now the blessed Thomas, archbishop of Canterbury, who 
in our time contended even to death for the liberty of the 
church, was glorified with no miracles during his persecutions, 
and after his death there was a great controversy about him. 


Of Divers Visions 

Some said he was a losi soul as a betrayer of his country ; 
others that he was a martyr as a defender of the church. 
This question was debated at Paris between the authorities. 
For mafter Ruger swore that he had been worthy of death, 
even if not of such a death, judging the constancy of the 
blessed saint to be mere obstinacy. On the other hand, 
maSter Peter Cantor swore that he was a worthy martyr of 
God, since he had been killed for the liberty of the church. 
The Saviour Himself solved their debate, when He glorified 
him with many wonderful works. Even so, he is not to be 
preferred to the apoStles or the other great martyrs in merit 
though we do not read that they wrought after death such 
great and such frequent miracles. The same may be said 
about S. Hanno the archbishop of Cologne. For after his 
death when many were belittling him, saying that he had 
been one who created schism in the churches, and had put out 
the eyes of his fellow citizens, the Lord God at his trans¬ 
lation showed his sandfity by many wonderful works. 

Novice. —What you say seems very probable to me ; but 
there is another thing which troubles me. For it often 
happens that other things are held to be relics of the saints, 
and are falsely venerated inftead of the true relics. 

Mon\. —In my judgment ignorance in such matters excuses 
the fault; and piety always wins grace. It is certain that 
this seems to be true, since sometimes the Lord works miracles 
through false relics to the honour of the saints to whom they 
are ascribed, and for those who do honour to them in good 
faith. Here is an example. 


Of the bridle through which many miracles were 
wrought, when it was believed misla\enly that it 
belonged to this martyr. 

A certain knight who ardently loved the aforesaid blessed 
martyr Thomas of Canterbury, sought everywhere if he might 


The Dialogue on Miracles 

find any relic of his. When a certain crafty priefl, in whose 
house he was lodging learnt this, he said to the knight: “ I 
have in my possession a bridle which the blessed Thomas 
used for a long time, and 1 have often experienced its virtues.’’ 
When the knight heard this and believed him, he gladly gave 
the prieff the money he asked and took the bridle with much 
devotion. Moreover God to Whom nothing is impossible, 
willing to reward the faith of the knight, deigned to perform 
many miracles in honour of His martyr by means of this 
bridle. And the knight in consideration of this, built a 
church in honour of the martyr, and inftead of relics, placed 
in it the bridle of this rascally prieft. Let this be the close 
of the visions of martyrs, because wishing to be brief, I haffen 
on to the order of confessors. 

Novice .—Explain to me firfl, who confessors are, and why 
they are so called ; and afterwards tell me their visions. 


Of confessors. 

Mon \.—To the order of confessors belong popes, abbots, 
clerks, monks, and also spiritually-minded lay-folk, who 
live religiously and confess Christ by their lives and with their 
mouths, and pass to Him whom they have confessed, without 
any effusion of their blood. At a time of persecution all 
Christians are called confessors, who confess Christ in their 
tribulations both with heart and mouth, but especially those 
who have suffered for His sake. These afterwards were 
called martyrs according to the right meaning of the word, 
and the name of confessor was especially assigned to the priest s 
of the Lord, who receive the confessions of sinners, and to 
whom the Lord has given the power of binding and loosing. 

Novice .—Which seem to you to be the greater, martyrs or 
confessors ? 

7 2 

Of Divers Visions 

Mon \.—This question mufl be answered on the merits 
of each person and case. Although the order of martyrs 
excels in dignity the order of confessors, yet some confessors 
are far superior in merit to some martyrs. Whence you have 
in the hymn : 

Martyrs may suffer ’neath the lash 
Or yield their blood to axe or knife 
Yet greater he who holds the faith 
Unshaken, through long years of life. 

Here is an example. It is certain that the order of bishops 
has greater dignity than the order of abbots, yet some great 
abbots are far above some bishops in glory and honour. 

Novice.—I admit that. 

Mon \.—I will explain to you in a few words how great 
comfort there is in visions of the blessed confessors. 


Of a lay-brother to whom S. Nicholas appeared in 

There is among us a certain lay-brother, whose name I am 
not allowed to give, a man of good life and especially devoted 
to S. Nicholas. He, as he told me himself, on a certain feast 
day at matins, saw the before-mentioned confessor Standing 
in the choir, robed in full pontificals. At this vision which 
filled him with great reverence, he felt so great a joy at his 
heart, that he thought he was lifted up two feet from the 
earth. Not only is this moSt blessed Pontiff the visitor of 
the good, but he is also known to be the deliverer of the 
wretched in their supreme need. 


The Dialogue on Miracles 


Of a thief whom the same confessor delivered from 
the gallows. 

Scarcely two years have elapsed, since in a village near 
Cologne, as I lately heard when I was passing through it, a 
man was arrefled as a thief. Whether he was guilty or 
innocent they could not tell me. Now when he was sentenced 
to death, and a noose being put round his neck, they hanged 
him on the gallows, he felt no pain, and when they thought 
him to be dead, he cried with a loud voice : “ You are toiling 
in vain, you cannot Strangle me, for my lord bishop S. Nicholas 
is helping me. Lo, I can see him.” Many heard this, and 
finding it to be so on trial, and thinking him innocent, in 
honour of S. Nicholas they took him down and permitted 
him to depart. And he, running to Brauweiler gave thanks 
to the memory of his deliverer, proclaiming aloud that by his 
merits he had been set free from hanging. 

Novice .—I have always heard from my boyhood, that S. 
Nicholas excels all other bishops in pitifulness. 

Monk.. —He is a saint of so great goodness and mercy, that 
as has been said, he often delivers the wicked from death in 
the hope that they may make a good end and wants the good 
to die. Those that they may amend ; these that they 
may enjoy eternal happiness. In truth, to depart and be with 
Chrifl is far better (Phil. i. 23). And, Blessed are the dead 
which die in the Lord (Apoc. xiv. 13). 


Of the mon\ sidam, who was recovered from his 
sickness by S. Nicholas and S. Paternianus. 

Adam a monk of Lucka, whom I mentioned above, attended 
the schools in the conventual church of Saxony which is called 


Of Divers Visions 

Boeke. And since many bricks were piled up in the cemetery 
for work on the church, he himself as a boy, carried one of 
them, and began to carve it. But when his mailer saw this, 
he terrified him by saying: “ Put down that brick because you 
are excommunicate.” At this the boy was so terrified that 
he soon fell ill. And when the disease increased upon him, 
and he became in extremis, and a candle had been placed in his 
hand, as if he were juft about to die, he saw Standing before 
him, and recognised two Pontiffs, to wit, the blessed Nicholas 
and S. Paternianus the patron of the church. They flood 
before him very clearly robed in pontificals. And the blessed 
Nicholas said to S. Paternianus : “ Shall we take this lad with 
us?” And the other replied: “No, because he will die in 
another Order.” And then they disappeared. In that same 
hour the boy grew well and got up, and when he told his 
mailer, who was present at that time, the miracle that had 
happened, the bells were rung in the church, and they sang 
the Te Deum in honour of the two great Pontiffs. This 
ilory was lately told me by Adam himself. 


Of a shepherd boy, whose death was foretold to him 
by S. Nicholas. 

In a small town which is called Leiglinge, and which is 
about two miles from Cologne, there happened about seven 
years ago, what I am going to tell you. A certain simple- 
minded boy used to feed the flock of a matron there. This 
lad was so devoted to the blessed Nicholas, that every day 
he set aside half of his bread for the poor in honour of the 
saint. Also he besought his pity with continual prayers. 
The blessed Pontiff, pleased with his devoted worship, one 


The Dialogue on Miracles 

day appeared to him in the field, in the appearance and dress 
of an old man, and said to him: “ My good lad, take your 
flock home.” And when he replied: “ Sir, it is Still quite 
early, and if I should do this my miStress would scold me ” ; 
the saint went on: “ Do what 1 have said, for to-day before 
sunset you will die.” The boy was terrified at this word, 
and asked : “ Sir, who are you ? ” The other replied : “ I 
am the bishop Nicholas, to whom you always pray, and with 
whom you have been accuftomed to share your breakfast ; 
now I have come to reward you. Go home and take the body 
of the Lord and make your preparations, because you will 
die to-day as I have said.” And then he disappeared. And 
when the boy returned with the sheep, and his miStress asked 
him why he had come back so early, he replied: “ I was 
driven by necessity, because I am going to die before nightfall.” 
And she: “ You are mad. Take back the flock at once to 
the paflure, for there is no question of your dying.” But he 
immediately went to bed and asked for a prieSt, to whom, 
when he came, the matron said: “ I fear that boy has seen 
some vision ; do all you can to find out from him what he 
has seen, what is the matter with him, and why he speaks 
in such a way.” When the prieSt had done this, the boy 
told him the vision juSt as it had occurred. And when he 
had received the sacred sacrament from his hand, he died 
at the hour foretold. So, in the case of these two boys you 
can learn the pitifulness of the holy Pontiff. He differed 
from the advice of S. Paternianus in the case of the scholar, 
in the hope of bringing him to a better life ; but this faithful 
shepherd he took with him to the eternal green pastures. 

Novice.- —Because S. Nicholas is represented in churches 
both in sculpture and in pictures more frequently than any 
other Pontiff, I should be glad to know if it is possible to see 
any real likeness of his face, so that his memory may be more 
laStingly impressed upon my mind. 

Mon\.- —I will show you a certain image of wonderful 
workmanship which is said to have been wrought by one who 
saw S. Nicholas in the flesh, and sculptured it according to 
his likeness. 


Of Divers Visions 


Of the picture of S. Nicholas at Burscheid. 

In the monastery of Burscheid, which is near Aix la 
Chapelle, is a picture about a foot and a half long, representing 
the likeness of the blessed Pontiff Nicholas from the waist 
and upwards, which the blessed Gregory the son of the king 
of Greece, and the founder and firSf abbot of that monastery 
brought thither. It is said to be the same picture, which a 
barbarian, as we read in the Miracles of S. Nicholas, carried 
off, and set it up to guard his tolls and was by its means con¬ 
verted to the faith, after he had loSt his goods and recovered 
them on beating the image. Many wonders were wrought 
through it, especially in the case of women who were with 
child. On one occasion it was carried to the house of a 
certain noble matron who was in childbed, and was hung 
up opposite her on the wall. And at the season when she was 
delivered, in the sight of all who were present, the pidlure 
turned its face to the wall, as though to avoid seeing the woman 
in her labour. Now the face in the pidure is long and 
emaciated, very earnest and venerable. The brow is bold, 
the hair of the head and beard quite white. Lately when 
the monks retired, nuns of our Order came into possession 
both of the place and the pidure. 

Novice. —I am much edified by the humility of this blessed 
confessor, who thought himself delicately fed on the bread of 
a poor shepherd. 

Mon \.—Who is greater than Chrift, who will say at his 
judgment “ I was hungry and ye gave me to eat (Matt. xxv. 
35)? No one. But in the following vision you shall be 
shewn how much Chriff and his blessed confessors are pleased 
with almsgiving and how powerfully they aid those who 
give alms. 


The Dialogue on Miracles 


Of mailer John to whose help in his sickness came 
S. Martin and S. Gotthardt. 

When mafter John dean of Aix was a scholar, he once 
fell so grievously sick, that he made his confession and was 
anointed, since nothing but death seemed to await him. 
While he was lying alone, he fell in ecftasy, and saw men 
unknown to him come in, carrying in their hands scales, 
with small square wooden weights, which they placed before 
him. And as they flood on one side of his bed, he saw enter 
three renowned confessors, to wit, S. Martin, bishop of Tours, 
S. Gotthardt, bishop of Hildesheim, and the blessed Bernard, 
and they flood all round him on the other side. As they 
looked on, the boy John was placed in one scale, and the 
wooden weights in the other, and when the balance was 
raised, the sick youth was found to be the lighter, and the 
aforesaid confessors placed on his breast a little beggar boy, 
and the two together drawing up the opposite scale, showed 
that they were heavier than the weights. And forthwith 
John who told me this vision himself, broke out into a sweat 
and passed the crisis of his fever, and quickly recovered from 
that sickness. 

Novice .—I do not in the leafl understand the meaning of 
the weighing of the sick scholar, or the meaning of the addition 
of the beggar boy. 

Mon\. —This boy was very poor and despised, and John 
took so great pity upon him that he often gave him bread 
and commended him to his mother. I suspeifl that the 
barbarous men who weighed him in the balance were demons, 
who always make attacks upon the dying ; and that the 
wooden weights were the sins of the youth. And because 
these seemed heavier than his merits, the holy confessors, 
upon whom he had often called, added his alms to the scale, 
and by their benefit he was helped. But that human life is 
sometimes saved from death by alms, you have an example 
in the life of S. John the Pitiful, about Peter the taxgatherer, 


Of Divers Visions 

an almoft similar case, and a similar vision. This is why 
Daniel advised Nebuchadnezzar the king when he saw himself 
in a vision under the form of a tree, that was about to be 
cut down by the angel, to redeem his sins by alms giving. 
And the same Daniel witnesses that sometimes the life of a 
man is cut off prematurely because of his sins. And when 
Belshazzar, the son of the aforesaid king, aroused the wrath 
of God, by feaffing with his wives and concubines, in the 
vessels of the temple of the Lord, he saw on the wall over 
againft him the fingers of a hand writing these three words, 
Mene, Tekel, Upharsin. And this Daniel interpreted to the 
king this writing. Mene. i.e. prematurely, God hath 
numbered thy kingdom and completed it. Tekel ; Thou 
art weighed in the balance and found wanting ; i.e. in 
uprightness. And because his sins weighed him down, that 
same night he was slain and his kingdom was given to the 
Medes and Persians. 

Novice .—I am grateful for your explanation. 

Monf{. —The three aforesaid pontiffs bring back to my mind 
a vision worth telling about three others who were bishops. 


Of Gerard abbot of Clairvaux, to whom S. Eucharius 
appeared with his companions. 

Dom Gerard of happy memory, who was abbot of Clair¬ 
vaux in our time, once went to Hemmenrode to carry out a 
visitation, entertained by the religious brethren of S. Matthias ; 
the night after matins was said he went alone to the crypt 
of the church and prayed very devotedly at the tombs of 
S.S. Eucharius, Valerius, and Maternus, who were the firft 
bishops of Tr&ves, and the apoftles of our country. Now 
his special prayer was, that he might be vouchsafed a divine 


The Dialogue on Miracles 

revelation, as to whether it would be better for him to remain 
in his office of abbot, or to resign. And those three glorious 
leaders appeared to him together in great splendour, and said : 
“ Brother, you muff certainly not resign your office, because 
very soon you will come to us with the palm of martyrdom.” 
And so they disappeared. In the morning when he was about 
to leave, the provoff of S. Simeon besought him that when 
he returned he would deign to come to his house ; and he 
made this promise. But when he had finished the visita¬ 
tion and returned to Treves, he deeply regretted this promise, 
because he wished to go and pray again in the same place as 
before, hoping that certain things which had been omitted in 
the firSt vision, might now be revealed to him. 

Novice .—What were those things? 

Mon \.—One was where the soul of S. Maternus had been, 
in the thirty days that followed his burial. What need of 
further words? Not unmindful of his promise, he went to 
the house of the provost, and as he himself had arranged, 
that same night he rose earlier than usual, and sang matins, 
and leaving the monk and taking a lay-brother with him, 
he went to the church of S. Eucharius, entered the crypt, 
and knelt down to pray. And here grace was given him to 
see the above-mentioned pontiffs, juSl as he had seen them 
before. And S. Eucharius said to him: “ I know why you 
have come. Here is Maternus, ask him what you want to 
know.” And when he had done this, Maternus replied: 
“ During those thirty days my soul was in paradise. And 
because it knew that it muff return to the body, it was not 
able to enjoy the reward prepared for it in the heavens. 
Remain therefore in your office, for you shall quickly join 
us through the palm of martyrdom.” And this happened 
so. For he was secretly slain by some miserable wretch on 
account of his zeal for his Order. Then the blessed pontiff 
added: “ While I was in paradise, there was nothing that 
happened in the world which I did not see. Do you con¬ 
sider how great muff be the power of the eleft soul when 
delivered from the body ? If it sees so much in the terreffrial 
paradise, how much do you suppose it sees when admitted 
to the presence of God? ” 


Of Divers Visions 

Novice. —I have no doubt that then it sees and knows every¬ 
thing. If S. Benedict while ftill in this corruptible life, by 
the help of one soul which was entering heaven, could see 
the whole world gathered before his eyes under one ray of 
the sun, there is no wonder that the soul, which is united to 
God, should behold everything. 

Monk. ■—You have judged rightly ; and let this be enough 
said of confessors. But I shall tell you also something of the 
visions of certain virgins ; but firff I will explain to you about 
the order of virgins. 


Of virgins. 

So great is the glory of virgins that they are compared to 
the angels, as those who neither marry nor are given in 
marriage, but shall be as the angels of God (Matt. xxii. 30). 
This is why in the tabernacle of the convenant the third 
covering was made of rams’ skins dyed red, and a fourth had 
been placed over it of skins dyed of the colour of a jacinth. 
By the skins dyed red is signified martyrdom, which is the 
coping ftone of all virtues ; by those of jacinth colour, which 
is the colour of the sky, is signified virginity, which as some 
say, is above all other virtue, and is akin to the life of angels. 
Virgins follow the lamb withersoever He goeth (Apoc. xiv. 4), 
and on either foot, that is, in purity of mind and body. 

Novice. —Therefore are they greater than pure virgins who 
are also married? 

Monk- —They are greater it you compare condition with 
condition, because the order of virgins is more worthy than 
that of the married. Nevertheless in the order of married 
or widows, there are many who are much greater in merit 
than many virgins, because merit does not consist in the 
unspottedness of the flesh, which of itself is no virtue, and 


The Dialogue on Miracles 

which infidels may have, but it consists in charity. Who 
indeed would dare to prefer even the moft holy virgins to 
patriarchs, prophets, and apoffles, who were nearly all of 
them married. 

Novice .—What then is the reason that the saints commend 
virginity so highly? 

Mon \.—That they may show how dear chaflity is to God. 
In virgins this is called virginity or virginal continence ; in 
married folk, conjugal modeffy ; in widows, widowed con¬ 
tinence. Wherefore from the same seed which falls from 
the hand of the sower into good soil some bring forth fruit 
thirty fold some sixty, and some a hundred (Matt. xiii. 5). The 
firs'! is due to the married, the second to continent widows, 
the third to virgins. The thirty fold is also often in reward 
greater than the hundredfold, and this because of the greater 
charity. Hence it is that the church in her Litanies gives 
preference to the Blessed Mary Magdalene above virgins, that 
she may not appear inferior to them because of her ruin. 
Nevertheless be sure that it is better to refrain than to marry, 
because Chrift, Who is the mirror of wisdom, chose virginity ; 
and the desire of keeping virginity for Christ's sake, shows 
the greatest virtue of charity. The following {lories will 
make plain how delightful and how health-bringing are the 
visions of the holy virgins. 


Of Theodoric bishop of Livonia, who saw S. Mary 
Magdalene helping the widows, and S. Margaret 
helping the virgins when they were taking the veil. 

The venerable Theodoric bishop of Livonia, whom I 
mentioned above, was once admitting some nuns to the veil, 
when one of the monks saw S. Mary Magdalene attending to 
the widows, and the blessed Margaret to the virgins. They 


Of Divers Visions 

walked about amidst them as they Stood there, presented them 
when they were called up, and arranged their garlands and 
veils. He was worthy of such a vision, being a man both 
upright and spiritually-minded. 


Of Arnold the monk of Villers, who was cured 
by the touch of S. Mary Magdalene. 

In Villers, a house of our Order in the diocese of Liege, 
there is a monk named Arnold, of praiseworthy life and of 
great zeal for the rule of the order. When he, from too much 
facing, was afflidted with a chill in his Stomach to such an 
extent that he lay down on his bed and expected death, 
the blessed Mary Magdalene appeared to him during the night 
visibly, and uncovering his breaft, she laid her hand upon the 
place and cured him. Indeed he was so Strengthened by the 
touch of her sacred hand, that in the morning he got up quite 
well, and to the great astonishment of his brethren went into 
the church to service. 


Of the abbess in Hovene, whose eyes were cured 
by S. Linthild. 

I remember how the lady Gertrude the abbess of Hovene, 
who, as she herself told me, was cured very wonderfully by 
the vision of a certain holy virgin. She, for nearly half a 
year, had been terribly tormented with a pain in her eyes, 
and she set herself to invoke S. Linthild, a virgin whose 


The Dialogue on Miracles 

memory is cherished in that convent, in the hope that she 
might be helped by her merits. One morning she was lying 
wakeful in her bed, almofl blind, when she saw, {landing 
by her in white robes, the aforesaid virgin. And when she 
had wiped her eyes, both with her robe, and her hands, forth¬ 
with she saw clearly, and as the virgin went away, all the 
pain departed with her. 


Of the image of S. Catharine in the same place. 

On the altar of this same holy virgin Linthild, there was 
accuftomed to {land as an ornament, an image of the glorious 
martyr and virgin Catharine, decently sculptured in wood. 
One day an honourable matron named Alice, the wife of 
Wiric, knight of Guzene, was {landing in prayer before her 
with her attendant. Now this image had, I think by care¬ 
lessness, been so placed that its countenance was turned almofl 
wholly towards the wall. And when it turned round very 
morosely, while the said women were looking on, the servant 
cried out: “ Look lady, look, how this image is turning 
round.” Her miflress replied: “ Yes, I see.” Some other 
women who were {landing there also saw this. It is barely 
a year now since this wonderful vision took place. 

Novice .—Because the bones of this mo{l holy virgin 
Catherine do not cease to di{lil oil, it is clear that she must 
be very gentle and pitiful. 

Mon \.—The oil that drips from her bones is a mark of 
those very virtues. 


Of Divers Visions 


Of a bone of S. Catharine which dripped oil. 

Dom Henry, abbot of Scimenu, told us that while he was 
breaking off a particle of her bone for us, a drop of oil exuded. 
With difficulty he prevented it from falling to the ground. 
But why should I speak of a drop, when her sacred tomb, 
as those who have lately returned from Syna testify, is full 
of oil ? For they saw her head and hair and bones swimming 
in oil. And when the monks of the place had filled various 
vessels with this sacred liquor, when they returned they 
divided it both amongSt us and other religious houses as a 

Novice. —I should like now to hear some visions of the 
virgins of our house, for instance the eleven thousand, that 
they might incite us to greater veneration of them. 

Mon\. —I will tell you some things which would be a terror 
to those who have their relics, if they are negligent of them, 
but a consolation if they hold them in reverence. 


Of the two holy virgins who returned from Volcken- 
rode to Cologne. 

In Volckenrode, a house of the Cistercian Order, which is 
situated in Thuringia, a certain abbot died a few years ago, 
who had shown especial devotion to the relics of the saints. 
For this cause the Lord Himself deigned to show him the 
following vision. 

One night he saw himself transported in a dream to Cologne, 
to the church of the eleven thousand holy virgins, and there 
he was given to understand that the bodies of two virgins 
were buried close to a certain wall outside the boundaries of 


The Dialogue on Miracles 

the church. At once he went to Cologne and discovering 
by unmistakable signs the place revealed to him, he went to 
the abbess, told her his vision and begged and obtained his 
request, to be allowed to look for those he had seen. 

A man named Ulrich was brought to him, whose business 
it had been to bury the bodies of these holy martyrs. Guided 
by the abbot, he found two Stone coffins in the place pointed 
out, and opening one of them, he saw amongSt the sacred 
bones a very beautiful comb, which he coveted and took, 
and placing it in his glove thruSl it into his bosom. But 
when he found it in his way while digging, he took it out, 
and placed it on a little rising ground above the grave. One 
of the siSters coming up, was so delighted with the rarity as 
well as the sandtity of the comb, that she secretly took it up 
and went away. When the bodies were now dug up, and 
decently placed in a coffin, in the morning the abbot proposed 
to set out with them, but that night they appeared to him 
in a dream, in the guise and dress of virgins, and said to him : 
“ We cannot go with you.” And when he answered them: 
“Why O moSl beloved ladies?” One of them added: 
“ Because I have loSt my comb, which my mother gave me 
when I left home.” And he: “ Who has it, lady? ” She 
replied: “ When Ulrich opened my sepulchre and saw it, 
he placed it in his glove and hid it in his breaSf. But when 
he drew it out, and placed it on the edge of the grave, a 
certain nun named Frederina came by and Stole it.” 

In the morning he went to the abbess and said: “ What 
is the name of the man who dug up these virgins? ” She 
replied : “ Ulrich.” And he continued : “ Have you here 
a nun named Frederina? ” And when she replied : “ Yes ” ; 
he said : “ I beg you to call both of them.” When this had 
been done, he said to Ulrich : “ When you dug up the sacred 
bodies, you found with them a comb,” adding the reft which 
has been related above. When he replied : “ Sir, it is true ” ; 
he turned to Frederina and said: “ And you lady, took it 
away.” When she confessed this, he went on: “I beg you 
to reftore the comb, because without it they refuse to go with 
me.” It was quickly brought back and placed by the abbot 
in the coffin, wherefore he carried them to his monastery, 


Of Divers Visions 

where they were received with great joy, and laid in an 
honourable place. There they were held in great veneration, 
but this laftcd only as long as the life of the abbot to whom 
they had been revealed. 

In the time of the civil war between Otto and Philip, 
kings of the Romans, when the different armies occupied 
Thuringia, the fear of them caused these same sacred bodies 
together with other relics and ornaments to be carried away 
and placed in a certain vault, a very secret place. When peace 
was restored to the land, and the various treasures were 
restored to their homes, the coffin containing the two virgins 
was forgotten, and left in the aforesaid vault. Being indignant 
at this treatment, twice they shook their refling place so 
violendy, that the shock could be heard by all. Twice also 
they appeared in dreams to the sacriStan saying that they 
wished to leave the place where they were thus held in con¬ 
tempt. But since neither these shocks nor revelations brought 
them any profit, one night on a solemn feflival they appeared 
to all at matins Standing before the presbytery flep, clad in 
mofl comely robes, firfl they made their reverence towards the 
altar, and then turning round as those who need to be guided 
on their way, they bowed to the abbot and to all, and passed 
out through a certain door which is almoft always kept closed. 

Although all had seen them, yet each thought that the 
vision had been vouchsafed to him alone. After matins one 
of the monks took the abbot aside and confessed that he had 
seen two mofl beautiful virgins Standing before the Slep at 
the aforesaid hour and in the aforesaid manner. And when 
he answered: “I saw them myself ” ; there came up the 
others and received the same reply. And when he realised 
that all had seen them, he opened the question with them 
all, who they could be, and what was the cause of that vision. 
After one had replied one thing and one another, one said, 
I think he muSt have been inspired from heaven: “ I think 
that they muSt have been those sacred virgins, which were 
brought to us from Cologne and which have been so long 
neglected by us, and whose coffins were left lying upon such 
and such an arch.” Immediately they all went to the cheft, and 
when they found nothing in it, they were terrified and begged 


The Dialogue on Miracles 

the abbot to go to Cologne and bring them back. But when 
he reached Cologne and had told the whole Story to the 
abbess of the convent, and they discovered that these virgins 
were in the place from which they had been taken, the whole 
convent made answer that these beloved maidens had been 
reffored to them at their prayer : “ MoSt gladly do we welcome 
these noble maidens, moSt gladly. MoSt assuredly we shall 
not send them back to you, since they have shown that they 
are unwilling to abide with you.” They gave him a head 
of one of the virgins when he was setting out sadly home¬ 
wards. I believe that this same Frederina is Still alive and 
there is scarcely any sifter in that convent who does not know 
the pleasant Story. 


Also two virgins out of the eleven thousand, who 
were found by revelation and given to us. 

We have two holy virgins from the same sacred college, 
who were discovered even by revelation. Two virgins 
appeared to the lady abbess Euphemia, who died a few years 
ago, while she was asleep when Still a girl at school, and 
complained that they were left to he unworthily under the 
far end of the dormitory which is next to the cellar. She, 
like a girl, remained silent regarding her dream as merely 
a dream. When later she grew up, they appeared to her a 
second time, in the same place, in the form and dress of 
moSt beautiful virgins, as far as the waiSt. As if they said: 
“ We cannot get out of this place except by your help.” Then 
she remembered her firSt dream, and the one who seemed 
the more important appeared to her and asked her this 
question: “What is your name?” She answered: 
AnaStasia.” From that time Euphemia began to suggeSt 
earnestly to the convent that they should extend the cellar 


Of Divers Visions 

hs far as the end of the dormitory, saying openly that they 
would find two virgins lying there. She promised also that 
she would give three pounds towards the common expenses. 
At laSt the convent agreed, and as I was told, by Rembodo, 
our lay-brother, to whom the work was entrusted, when all 
the earth had been thrown out in the presence of the said 
nun, those two sacred bodies were found under the founda¬ 
tion of the wall. Before she became abbess she handed them 
over to us and on the same day a solemn mass was said for 
them in the convent. 

Novice.— I did not think that nightly dreams were of so 
much efficacy in these days. 

Mon\. —Often they show where their bodies were lying 
by burning flames, yet nevertheless these flames cannot be 
seen by any body as people say unless that person is virgin 
in body. Conrad the prior of Marienburg was accustomed 
to tell many Stories of this kind of vision, but I omit them 
not to be too long. 

Novice.- —Are these holy virgins pleased that their bodies 
should be thus distributed through different provinces? 

Mon^.—They think it right to show themselves for this 
purpose that their memory may be held in honour in many 


About a traveller who obtained by a miracle some 
relics of them. 

A certain holy man of the Order of travelling monks, was 
being entertained by a lady at Deutz and complained that 
he had been toiling for ten years to try and get a relic of the 
eleven thousand holy virgins and nevertheless had never 
been able to gain one from them. He implored the lady 
to come to his aid, and she taking compassion on the man 


The Dialogue on Miracles 

went to their church, wishing to offer prayers to her sifters 
on his behalf. And while she was praying at the tomb of 
one of the virgins, she leant her knee againft a very great 
ftone which covered it and tried to push it through, of course 
never hoping to be able to move it. Now see the wonder¬ 
ful kindness of the holy martyrs. As soon as this weak 
woman put a little pressure upon the ftone, it gave way so 
that she could see all that lay within. And when she saw 
there was no one in sight, she put in her hand and taking 
as many bones as she wished, she gave them to the travelling 
monk. Forthwith the ftone which six men could scarcely 
have moved with the help of levers, easily returned to its 
former position, and after giving thanks to the holy virgins, 
she went back joyfully to her house. Although the souls 
of the saints always look upon the divine face, nevertheless 
they have respeft to their bodies, and when they see us devoted 
to them, they are much pleased. 


Of a lay-brother who was pissed in a dream by a 
holy virgin. 

A certain lay-brother of our Order was carrying to his 
monaftery some heads of the same eleven thousand virgins 
and from devotion washed them with wine, kissing them 
when thus washed. That same night a very beautiful virgin 
appeared to the lay-brother in his sleep and putting her arm 
about his neck said : “ Yefterday when you washed my head, 
you kissed me in a very gentle way ; I now pay you back 
the same courtesy.” He, considering his profession, how 
it behoved him to avoid the kiss of a girl, drew back his head 
and thus by that very movement woke himself, and 
immediately perceived that it was a vision. 


Of Divers Visions 

Novice .—Since bones of the eleven thousand blessed virgins 
are found everywhere in the Streets and gardens of the city 
of Cologne, it seems to me scarcely possible that Strange 
bones should not be mixed with theirs. 

Mon^.—A certain monk of Oldberg where there are said 
to be a thousand bodies, told me they do not allow any false 
relics to be mixed up with them. 


Of the bone of a horse which was miraculously call 
forth from among their relics. 

Once when a great number of bodies had been brought 
to us, a monk set to work to wash them. And when they 
had arranged them upon the seats of the chapter house placing 
them on clean cloths that they might dry, an intolerable Stench 
seemed to exhale from them, and to infeSt the noStrils of 
everybody. Then lord abbot Goswin fearing that this Stench 
had been created by some demon to mock them, in order 
that he might extinguish by it the devotion of the brethren, 
towards the martyrs’ relics, took with him some prieSts, and 
putting on his sacred robes Stood with them at the door of 
the chapter house, and thus cried : “ I adjure thee, O unclean 
spirit, by Him who is to come to judge the quick and the 
dead, and the world by fire that if there is any of your handi¬ 
work in this Stench, it be made plain and annihilated, and 
you give honour to God and to these saints. Then a wonder¬ 
ful thing happened. Scarcely had he finished speaking when 
behold an immense bone of a horse leapt out of the midSt of 
the relics in sight of all, and was hurled out of the chapter 
house as if driven by a whirlwind. And with it all the Stench 
disappeared, and in its place there came a moSt delightful 
odour. Then all gave thanks to God, who confounded the 
demon in the midSt of his work, and glorified his saints. Let 

The Dialogue on Miracles 

this be enough for you to hear about virgins. I will tell you 
also a wonderful vision, which was seen by a virgin, which will 
be equally suitable to the above mentioned Orders, and may 
well close the visions of virgins. 


Of a girl who at the singing of the Te Dcum saw 
the singers carried up to heaven. 

A certain prieSt of Saxony told me lately that there was 
a little girl in a certain convent whose name he could not tell 
me, who was permitted to take part in the solemn vigils on 
festival nights and was compelled to go to bed before the end 
of the services. One festival when her governess was taking 
the girl by the shoulder, I think it was about eleven o’clock, 
she resisted without success, and at laSt went out very 
sadly, but Stayed near the choir because she wished to hear 
the reSt. And when they began the Te Deum, she saw the 
heavens opened, and the whole choir with the singers lifted 
up thither. When they came to the verse, To Thee all angels 
cry aloud, etc., she saw whole orders of angels and individual 
angels bend down their heads, and on their knees adore God 
with outstretched hands, at the same time all of them crying 
out, Holy, Holy, Holy Lord God of Hofis, and confessing 
the Trinity of Persons in the Unity of Being. JuSt in the 
same way did the apoStles at the verse The glorious company 
of the apofiles praise Thee. And when the choir began 
The goodly fellowship of the prophets praise Thee, all the 
patriarchs and prophets made their adoration in the same 
way. Also the martyrs came in their varied ranks at the 
next verse: The noble army of martyrs praise Thee, and 
broke out in praise and fell before His presence. She saw 
the same thing when it came to confessors and virgins. And 
when the laSl verse of the hymn was being sung, i.e. In Thee 


Of Divers Visions 

O Lord have l trailed let me never be confounded, the choir 
came down to earth again, and the heavens were closed. The 
girl seeing all this, with many sighs complained that she 
was defrauded of so great a privilege, which she had seen 
with her own eyes. And when she wept so abundantly in 
the morning, the sifters found out the cause, but she was 
unwilling to tell of her vision, when her governess came up 
to her. And she replied to her: “ May God pardon you 
for taking me away from so glorious a grace this night.” Then 
she repeated to her her vision. The governess said: “ Do 
not weep, my daughter, never again will I compel you to 

Novice .— These are wonderful things that you tell me. 

Mon\. —Would you like now to hear in the eighth place 
some of those things which have been recognised by sight, 
hearing and tafte, and yet could not be included among the 
aforesaid ranks, owing to their diflance. 

Novice .— I greatly wish it, indeed I greatly wish it. 

Mon\. —As was promised at the beginning of this book, 
I have set up a ladder, by means of which the saints may con¬ 
descend to human vision which has two sides, which I have 
called two kinds of visions, one corporeal, and the other 
spiritual. Also I have put in eight Stages, assigning the 
highest to our Lord, and the other six to the six orders of the 
saints, about which I have said enough. I shall place the 
visions of divers things in the eighth place, and I shall begin 
with one which was seen from our monastery. 


About the things which the abbot Herman saw from 
our monastery. 

A long time before our community had been sent forth 
from Hemmenrode, Dom Herman, now the abbot of Marien- 
Slatt, but then a simple monk in Hemmenrode, one night 


The Dialogue on Miracles 

thought, in a vision that he was Standing before the Step of 
the presbytery, and there was given into his hands the crucifix, 
as is customary in the sending forth of any community. And 
there Stood around him men clothed in white robes. Also 
he saw in the choir a pure and limpid Stream, which flowed 
through both the choirs and upon it a boat. Upon this he 
embarked when its course was so swift, that the boat would 
have dashed againSt one of the columns, if it had not been 
turned aside with difficulty by its rudder, and it did not Stop 
until it came to a place very near our present infirmary. 
There came also with him the above-mentioned men in white 
robes. Dry human bones fell beyond the wall from outside, 
together with skulls from every side by some miraculous power. 
For they were as I remember in the vision of Ezekiel, very 
numerous. As the community was Standing between the 
mountain of Stromberg and the above-mentioned place, the 
Saviour, who seemed to be Standing among them, drew back 
one of the monks, with considerable violence, and placed 
another aside, moving him away more gently. This was the 
nature of the vision. 

Novice .—What is the interpretation of it? 

Mon \.—God showed him beforehand what the future 
would be for our monastery, which was then indeed hidden 
though plain enough now. Dom Philip, archbishop of 
Cologne, knowing how our Order was flourishing in Hem- 
menrode, and eager to water the dryness of his diocese with 
that moSt limped Stream, gained his prayer that a community 
should be given him from the same house. Twelve of the 
monks were chosen and the aforesaid Herman was ordained 
as their abbot. And when he Stood before the Step of the 
presbytery to take the cross, as he had foreseen long before, 
he went with them in a ship to the mountain of Stromberg. 
And when they had lived there for three years, they went 
down into the valley now called the valley of S. Peter and 
there they built a wall about which we spoke before. Those 
dry bones represent laymen without any spiritual grace, who 
in the valley were converted to the religious life. The river 
which flowed with such force through the church represents 
the religion of that house. It is dear through the purity 


Of Divers Visions 

of its traditions, and full flowing by the fervour of its 
observances. It was not without reason that he turned the 
boat away from the column. For when the convent arrived 
at the before-mentioned mountain and found itself in want 
of many necessaries, some of them called to mind the buildings 
and many other things which they had left, and murmured 
because they desired to return. The abbot Dom Herman 
after warning them without result of the necessity of perse¬ 
verance, sailing the boat by pushing away from the column 
as if with a boat hook, said : fland Still, not one of you shall 
go back, I have turned my rudder againSt it. But the one 
whom ChriSt drew back, with violence, although indeed he 
had been enrolled and nominated with the others, but subse¬ 
quently withdrawn on earnest petition it was John, prieSt 
whom the Lord drew quietly aside and caused him to Stand 
by himself. When the convent was sent out, he did not 
form part of it, because he had only gone by a permission 
which he had wrung from the abbot. 

This is the interpretation of the vision as I heard it from 
abbot Herman himself. 

Novice .—It shows me plainly how nothing takes place 
without the divine will. 

Mon \.—While they were travelling on the Rhine, as all 
of them who flill survive, bear witness, they saw over their 
heads a bright circle in the sky, and seven suns within it. 

Novice .■—What is meant by the circle and what do you 
think is to be underflood by the seven suns? 

Mon\.—fiy the circle I understand the eternity of the 
Blessed Spirit and by the seven suns, His sevenfold gifts with 
which the province was to be lighted by the good example 
of this congregation. 


The Dialogue on Miracles 

chapter XCII. 

Of Rudolph who shrank from touching the asper- 
sorium with unwashed hands. 

A certain lay-brother who went out with this community, 
by name Rudolph, a good and religious man, one day on 
coming from retirement entered our church with hands 
unwashed, and according to the cuflom of our Order, it was 
his duty to sprinkle himself with holy water, when the thought 
arose within him : “ This water is holy and blessed, and it 
is not fitting that you should sprinkle yourself with it while 
your hands are unclean.” 

And forthwith he heard a clear voice answer him from 
heaven: “ What I have cleansed, thou canft not make 
unclean.” And he understood thereupon that the unclean¬ 
ness of the heart was more displeasing to God than that of 
the body. It is purity of heart that is be£f pleasing to God. 


Of the mon\ who in an ecRasy saw his own soul. 

God, wishing to show to a certain monk the purity of his 
soul, led him into an ecstasy of mind. And in this ecstasy 
he contemplated a moSl beautiful boy lying within him. 
When he returned to himself, he realised that this was his 
own soul purified, by the mercy of God, from every Slain 
of guilt. For a boy is called puer owing to his purity. 

Novice .— I think that it is not safe for a man to tell so much 
of his spiritual comforts. 

Mon\. —Divine consolations are obtained secretly through 
many labours and temptations, and are readily withdrawn if 
they are made public. I will show you by separate examples 
that both these statements are true. 


Of Divers Visions 


Of a nun, who received a miraculous consolation, 
for the loss of one choice dish. 

When a little time ago, in fad: during this year in a certain 
convent of nuns of our Order, extra dishes were being dis¬ 
tributed throughout the whole convent (in this case it was fried 
eggs), by some mishap one of the nuns was forgotten and left 
out. Yet I do not think it happened by chance, but by the 
divine will that the glory of God might be shown in her. She 
bore this omission mod patiently, nay, rather she congratu¬ 
lated herself that she had been left out, and when she returned 
thanks to God, He, the supreme abbot, sent her an invisible 
choice dish, and with its ineffable sweetness so filled her 
mouth, her throat and all her body that never in her life had 
she task'd anything like it. Thus far the material delights. 
And further, in her mind and soul, God so abundantly visited 
her with spiritual delight, that she told our abbot, she would 
be glad to do without all choice dishes, all the days of her life, 
if only she might be allowed once more to experience such 
sweetness in similar joys. And this same abbot of ours, in 
return for her privilege, enjoined upon each of us to say the 
hymn, Te Deum, at her petition, to give thanks for the event. 

Novice. —If God so wonderfully rewards such a little thing 
in this present life I cannot doubt that He will marvellously 
reward great tribulations in the future. 

Mon \.— That consolations of this kind are easily forfeited 
in this life, I will give you an example. 


Of a lay-brother who forfeited the refreshment 
granted from heaven by speaking of it. 

A certain lay-brother in Hemmenrode had received from 
heaven a mo9 sweet refreshment in his prayers, and owing 


The Dialogue on Miracles 

to this he often neglefted his tasks, and his mafter frequently 
upbraided him, saying: “ Brother, there are fixed times for 
prayer, and fixed times for work.” The other, being a 
simple-minded man, and wishing to appease his mailer, 
replied: “ O mafter if you only knew the reason, you would 
not blame me. I beg you to give me a kiss.” For he thought 
that the contaft of his lips would convey the same impression 
of delight. But as soon as the mafter gave the required kiss, 
the other loft, as I think permanently, and irrecoverably, that 
grace, as I told above in the forty-third chapter, about the lay- 
brother, who was granted the power of seeing an angel fre¬ 
quently, but loft that favour by making it known. Elsewhere 
I have explained that there are many reasons for the with¬ 
drawal of grace in this life. Although they may speak 
frequently of things revealed to them from heaven, yet it is 
not for this reason that they lose the grace, as has been said 
above of the lay-brother Henry of Hemmenrode. 


Of a travelling mon\ who had a spirit of prophecy, 
who appeared to the lay-brother Henry. 

This same Henry was in charge of the grange which 
is called Hart. One day when he was saying his 
prayers and meditating while wandering alone round the 
crops of the farm in the month of May, he noticed under a 
pear tree which there ftands by itself in the field, a man 
ftanding opposite him. He was of goodly presence, white 
haired, with a long beard, and wearing a huttoned-up tunic 
down to his ankles, and a broad cape which came to his knees, 
and his face was like that of an angel. He drew near to him, 
and saluted him saying: “Give me your blessing brother.” 
And the other replied: “ May the Lord bless you.” Then 
he went on: “ How do you like your Order, my brother? ” 


Of Divers Visions 

When the lay-brother answered : “ Very well ” ; he added 
further: “ It certainly ought to please you, since there is no 
manner of life so perfedf in the whole Church of God.” Now 
since his appearance filled the lay-brother with much reverence, 
the latter, wishing to give him an opportunity of asking for 
some favour, said: “ Why do you walk abut in this way 
with bare feet ? ” When the other replied : “ That is our 
cuftom ” ; he went on : “I beg you to let me give you shoes 
and dine with us.” He refused both offers, saying : “A very 
little food is all that I and my companions need.” And when 
they had talked together privately for a little while longer, 
he who appeared to be a travelling monk appointed another 
day for the lay-brother to meet him in the same place. And 
then going away a little distance in the open field he vanished 
suddenly out of his sight. Henry was terrified at this sight, 
and hurried off to Hemmenrode, to his prior Herman, who 
is now abbot of Marienberg, and told him in order all that 
had taken place. He replied: “ You muff be cautious my 
brother, because not everything which looks like truth, is true. 
As soon as you see him again in the diffance, make the sign 
of the cross, and when you draw near to him, cross yourself 
again so that he can see you, and say, Benedicite.” And 
when he had done this, the other smiled and said : “ You are 
quite right to cross yourself, because not everything which 
appears true, is true. Nor have you learnt this of yourself, but 
your prior has taught it to you.” “ I,” he said, “ love him 
because he is spiritually-minded, and a lover of discipline and 
because he prays every day for the church and for his Order. ” 
And this indeed was true. He also made mention of Dom 
Eufface the abbot of Hemmenrode and of Dom Henry our 
abbot, blaming some things in the former, and praising ffill 
more in the latter. Also he repeated all the things which 
had been spoken in the conclave with the prior or others, like 
Elisha. Afterwards when the same lay-brother was one day 
after compline trying to obtain some petition from God by 
prayers and tears, and did not succeed, he, though the court¬ 
yard was shut, and the door of the church carefully locked, 
entered, and went to him upbraiding him, and saying: “ Fool, 
do you imagine that you can get anything from God by 


The Dialogue on Miracles 

violence? If you had not been spared juft now for the sake 
of your prior, perchance you would have run the risk of mad¬ 
ness.” One night this same Henry was sitting before the 
altar of the sick when a corpse was brought into the church. 
A certain passer-by, I cannot say whether he was a man or 
angel, asked by signs where the prior was, and when the other 
made responsive signs to him that he was in the infirmary, 
he answered with a sign “ Yes, I knew that ; it is well with 
him there.” And making his reverence before the same 
altar, he departed, and doing the same before the three altars 
in the apse, he entered the monks’ choir and did not appear 
again. He often teftified that he had seen him in the choir 
walking round in great splendour. And when the lay-brother 
offered him a tunic and a girdle on behalf of the prior, he 
refused the tunic but accepted the girdle. “ I will give it,” 
he said, “ to one of the good monks of Eberbach ; it will be 
more profitable to him than if I were to use it.” Then he 
gave back the woollen girdle which was indeed cheap enough 
in intrinsic value, but had become precious by its virtue. 
And by it cures have been wrought, and it is of especial value 
in temptations of the flesh. And when he asked to be allowed 
to show it to the prior, the answer came: “ Our Lord sends 
us frequently to Jerusalem and other equally remote place, 
and if the prior were to see me, my errand might be delayed 
by his queftions." And he went on : “ Tell the prior to lie 
eager to kindle the brethren that they shall not go to sleep 
while singing psalms for the dead, because they are like 
soldiers gathered to a tournament ; juft so do souls colled: for 
the offices of the dead. 

Noi/icc .—I think that while the dead need the help of the 
living and their zeal in this office, they repay full measure 
of charity. 

Mon \.—I will show this by a single example. 


Of Divers Visions 


Of Rudolph, canon of Oldenziel, to whom men in 
white apparel sang the canonical hours. 

There is a canon named Rudolph in Oldenziel, an aged 
man and very anxious to fulfil all the divine offices. Never 
was he absent from his place in the choir at any service, so 
long as he could walk, as our novice Allard testifies, who was 
once his fellow canon. 

Once when he was suffering under a natural weakness 
so that he was not able to get out of his bed and walk, though 
he suffered no pain, he was unable to recite the office, and 
he saw some singers robed in white, wearing surplices and 
the clerical tonsure who came at the hour of service and 
chanted all the office. 

When they had finished, they said: “ Let us go away 
now and allow him to reft” 

Now when he often saw them, and found out that the 
sifter who was nursing him could not see any one, he under- 
ftood that they were the souls of his fellow canons on whom 
he had himself beftowed benefits. 

Now because I want to hurry on to speak of the sacrament 
of the body and blood of Chrift, I put an end here to these 
various visions. 




Of the Sacrament of the Body and Blood of Chrifl. 

Before I speak with you of the sacrament of the body and 
blood of ChriSt, I muSt remind you ere I approach the subjeft 
with fear and trembling, that where faith alone is operative 
and reason is altogether excluded, discussion cannot be 
held without danger. Wherefore I do not presume to say 
anything about it that is new or untried, but rather to sum¬ 
marise what has been said by holy and learned men about it, 
as they themselves have experienced it. 

I shall also add many illustrations which I remember have 
been told me by trustworthy persons. If in these there should 
occur any things worthy of discussion, we can raise it on 
your questions so that all doubt may be removed. 


The Body and Blood of Christ 

chapter I. 

Of the Sacrament of the Body and Blood of Chrifl. 
Examination of the nature of a Sacrament, its 
matter, the cause of its institution and the method 
of conversion or reception. 

All the sacraments of the church are far excelled by the 
sacrament of the body and blood of Chrifl. 

In this is found the way, the truth and the life. 

The way, because it leads to God those who approach it 
worthily, wherefore it is also called viaticum. 

The truth, because those who receive it, are incorporated 
into Chrifl. Wherefore it is also called Holy Communion. 

The life, because it does not allow the death of the soul to 
pass over those who are thus incorporated into Chrifl. And 
from this it receives the name of Eucharifl which means 
hearty than\s. 

Of the firfl the Saviour says : "lam the living vine which 
came down from heaven." There you have the way. 

He who came down from heaven is the same who ascended 
into heaven, carrying with Him all His members, some in 
fa< 5 l, but others in hope. Of the second He says My flesh 
is meat indeed and My blood is drinks indeed " (John vi. 51, 
56, 59). There you have the truth. 

He says also of the 3rd: " Whoso eateth this bread shall 
live for ever." There you have the life. The same thing 
is to be underflood about the chalice. 

And I imagine that there is myftic significance in treating 
of the body and blood of Chrifl in a ninth book, because the 
number 9 is assigned by philosophers, i.e. as the end of all 
things it is allotted to death, and Chrifl who is the life of 
all gave up His soul on the cross, at the ninth hour of the 

This sacrament is also performed in commemoration of 
the Lord’s death. 

Wherefore the apoflle writing in the ifl Epiflle to the 

The Dialogue on Miracles 

Corinthians (xi. 26) uses these words: “ As often as ye eat 
this bread and drin\ this cup, ye do show the Lord's death 
till He come " i.e. you represent it until He come, i.e. until 
the judgment day. 

That is how the commentary explains it. 

When He appears in glory, types will vanish away. Every¬ 
thing which has been said in the former books, to wit, of 
contrition, of confession, of satisfaction and by singleness of 
mind are only preparations for this sacrament. 

Also, nothing more Strengthens faith than those visions, 
in which we behold with our bodily eyes the actual body 
and blood which we believe to be hidden under the species 
of bread and wine. 

Novice. —Before you relate the visions I beg you briefly 
to explain to me what this sacrament is and what the matter 
of this sacrament is, why it was instituted, what is the method 
of the change and what the method of reception. 

Mon\. —We muft handle with fear and reverence the 
sacrament of the EuchariSf, because in it faith does much 
more than human reason. However, I will tell you briefly 
what our forefathers thought about it. There are three 
things to be considered in this sacrament, one which is pure 
sacrament ; and a second which is sacrament and matter ; 
and the third which is matter and not sacrament. 

Novice. —What is the pure sacrament? 

Mon{. —Visible species of the bread and wine. 

Novice.- —What is sacrament and matter? 

Mon\. —The actual flesh and blood of ChriSf. 

Novice. —What is the real subftance and not sacrament? 

Monl(. —The myftical body of Chrift, to wit, the one holy 

Novice. —Why do we call it a sacrament? 

Mon\. —Because it is the sign of a heavenly thing. In it, 
one thing is seen and quite another believed to exiSl. 

Novice. —What is the cause of its institution? 

Mon\. —Because when the Lord, in the words of Eusebius 
Emisenus, was about to take away from our sight the body 
He had assumed, and to carry it up to heaven, it was necessary 
at the time of the lafl supper to offer the sacrament of His 


The Body and Blood of Christ 

body and blood, and consecrate them, that He might be 
worshipped continuously through which a myffery was offered 
once for all for our redemption. 

Novice. —Where lies the usefulness of this institution? 

Mon\. —It has a double usefulness, because by the reception 
of it virtue is increased, that is charity and it is the healer of 
daily infirmity. Hence Auguffine says: “ This offering is 
repeated daily, although Chriff suffered but once, because 
we sin daily in sins without which mortal infirmity cannot 
live ; and because we fall daily Chriff is sacrificed for us 
daily in myffic fashion. 

Novice. —What is the form of this sacrament? 

Mon\. —The form lies in both words and actions. In 
words, because when these words are uttered “ This is my 
body,” and afterwards “ This is my blood,” the change takes 
place of bread and wine into the body and blood of Chriff. 
Wherefore Ambrose says: This sacrament is completed in 
the word of Chriff, because the word of Chriff changes the 
creature, and thus, the body of Chriff is fashioned from the 
bread, and His blood from the wine which mixed with water 
in the chalice, by the consecration of the heavenly word. 

Novice. —How does this change take place? 

Mon\. —The change takes place in an ineffable fashion. 
As has been said when these words are uttered: “ This is 
My body ” the bread changes into the body of Chriff by 
the power of God through the miniffry of tbe prieff. The 
same is to be underffood about the wine, the unessentials 
remaining nevertheless unchanged, to wit, the colour, weight 
and taffe. 

Novice. —Can this sacrament be performed in any other 
grain than corn? 

Mon\. —As the blood can only be made out of wine, and 
that pressed from the grape, in like manner the body of 
Chriff can only be made out of wheat when it has been made 
into bread ; because the Lord compares Himself to a grain 
of corn as also to bread. 

Novice. —What is the method of reception? 

A lort\. —It is received in a twofold manner, spiritually and 
sacramentally. The good receive it in both senses but the 

1 °7 

The Dialogue on Miracles 

wicked receive it only sacramentally. So that He that eateth 
not, eateth and vice-versa. 

Novice .—Why is it received in both kinds since the whole 
Chrift is present in each kind ? 

Mon \.—In order that it might be made clear that He 
took upon Him the whole human nature to redeem the whole 
of it for bread refers to the body and wine to the soul. Let 
this brief account be enough for you since it is more fully 
treated of in the catechism. 

Novice .-—Now I believe what has been said, but, never¬ 
theless, I desire to have four points proved to me by illustration 
rather than by explanation. 

The firSl is that the true body of ChriSl born from the 
virgin is present under the species of bread ; the second is: 
that the adtual blood is present under the species of wine ; 
the third : that those who worthily celebrate or communicate, 
are deserving of grace : and {fourthly ) of punishment, if 

Monl^.—l will give several examples of each, for they 
are very necessary to our faith and have been told me oy 
trustworthy persons. 


Of Gotteschal\, of Volmarslein, who saw in his 
hands Chrin under the form of an infant. 

There was in our house a monk named Gotteschalk, born 
indeed, in the fort of VoimarStein, a canon of Cologne 

Before his conversion he had been a moSf wanton man, 
but Still of great nature. He had a fair knowledge of litera¬ 
ture ; but a spirit of patience and piety carried him forward 
to a perfection of the higher life. Six years before this when 
he was before a certain private altar on ChriStmas day filled 
with devotion and shedding many tears, as he was wont, 


The Body and Blood of Christ 

and had begun as usual, to wit, “ Unto us a son is born,” 
and the transubSlantiation had taken place, forthwith he 
found in his hands and saw with his eyes no longer the 
appearance of bread, but a moil glorious infant, indeed, Him 
who is moft beautiful in form compared with the sons of 
men on whom also angels desire to look. Kindled with 
His love and transported with His wondrous beauty, he 
embraced Him and kissed Him. Being afraid that any 
delay might upset the others who were there, he laid the 
Beloved on a corporal and he took again the sacramental 
form in order that the mass might be accomplished. So long 
as that blessed saint saw the appearance of the child, he saw 
there no species of bread and vice-versa. And when he had 
revealed the vision to another, keeping back his own part in 
it and that other had repeated again to others, one day he 
was questioned about the author of so great a vision and 
replied: “ In my hearing most certainly on that day Christ 
was seen here ; ” and he would say no more. Afterwards, 
he disclosed the vision to two pricSts, Theophilus of Lureke 
and ConStantine. And when Winandus our infirmarian 
understood this, whilst the other was in the infirmary, he 
said to him: “ Good brother Gotteschalk did you see the 
Saviour in the mass? And when he replied quite simply, 
he asked further : “ In what form? and he answered: “ In 
the form of a child.” And the other said : “ What did you 
do to Him? ” He replied: “ I kissed Him on the mouth.” 
Winandus said : “ What happened afterwards?” He said : “I 
laid Him upon the altar, He resumed His former appearance 
and I received Him.” 

He told the same Story at his death when he was making 
his confession to Dom Henry our abbot. 

Novice. —These are glorious things that you tell, but I 
marvel that such revelations should be made even to a monk. 
As the Lord deigns to show Himself to the righteous to 
reward them, so also does He sometimes to unrighteous prieSts 
for their improvement. Here is an example. 


The Dialogue on Miracles 
chapter III. 

Of Adolph, the pricfl who saw the hod transform 
itself into the virgin and child and then into a lamb, 
and tail of all into the crucified. 

When the lord abbot, on his way into Friesland to make 
a visitation, had told the aforesaid vision to a certain knight, 
the latter repeated the flory to Adolph, prieft of Dieveren. 
And when he heard it, he sighed and said : “ To what purpose 
does the Lord God show such visions to holy men who are 
perfect in the faith. They ought to be revealed to a sinner 
and others like me who often have doubts about this sacrament. 

One day when this Adolphus was celebrating mass and 
before the “ Agnus Dei ” had lifted up the hofl to break it, be 
saw the virgin in the hofl itself, sitting upon a throne and 
holding the infant to her breafl. Wishing to know what 
was on the other side, as soon as he turned to the hofl he 
saw a lamb in it and when he again turned, he saw in it, 
as if through a glass, Chrifl hanging on the cross with bent 
head. When he saw this, the priefl was terrified and flood 
for a long time thinking whether he ought to flop there, or 
finish the office. When he had appeased the Lord with his 
tears, the sacrament took again its former appearance and 
he completed the mass. And when the congregation 
wondered at the delay, he went up into the pulpit and told 
the people the vision with many tears and that very hour 
fifty men took the cross at his hands. For it was the oftave 
of the apoflles Peter and Paul. 

And I do not wonder that Gotteschalk was not able 'o 
look upon Him so clearly and so joyfully whom he daily 
sacrificed and received to his own condemnation. For he 
lived with a concubine. 

I have heard lately that he began to amend his life on the 
occasion (as I hope) of this vision and placed the woman in a 
convent of nuns in Rennengen. This flory was told me by 
our fellow monk Bernard and he heard it from Adolphus 
himself. The Saviour condescends, as I said at the beginning, 


The Body and Blood of Christ 

to show the reality of His body, in this sacrament to good 
prieSts in order that they may be comforted ; to those who 
are wavering in their faith that they may be Strengthened ; 
to those who are living ill that they may be warned. Here 
are examples. 


Of the bishop of Livonia who saw the Lord on the 

The venerable bishop of Livonia and maSter Lambert, 
dean of the Holy ApoSties in Cologne when, a few years ago 
they were going together to the imperial court and on the 
road were talking together on the scriptures, fell upon the 
subject of the body of the Lord. When the dean set forward 
the Christian faith in this sacrament, the bishop replied: “ I 
know a prieSt who a little while ago saw Christ on the altar 
with his bodily eyes. And when the dean tried to find out 
what person was worthy of so great a vision and did not 
succeed, on the laSt day before they separated, the bishop 
confessed to him that it was himself. The dean told this 
Story to the provoSf of Ober-Pleiss, and he told it to me. 

The following Story declares how God also shows His 
flesh to those who are in doubt about this sacrament. 


Of the prieH of Wic\indisburg who felt a doubt in 
saying the canon and beheld raw flesh. 

And it is less than two years ago since a prieSt who was 
in doubt about the sacrament of the body of Christ celebrated 


The Dialogue on Miracles 

in the caSlle which is called Wickindisburg and when at the 
canon he was hesitating about so wonderful a change of the 
bread into the body of ChriSf, the Lord showed him raw 
flesh in the hoSf, when also, this was seen by a nobleman 
named Widekin who was Standing behind him, after the 
mass was over, he drew the prieSt apart and confessed that he 
also had been in doubt about the sacrament at that very time. 
And each told the other how he had seen raw flesh in the 
bos). This Widekin had a daughter, married to Syfrid of 
Runkel, a niece, a daughter of his siSfer the abbess of 
Rheindorf who told me that she had seen the same vision the 
year before. 

Would you like to hear how the Lord shows two prieSls 
of evil life that He is crucified by them? 

Novice.—Very much. 

Mon\. — LiSfen then to this terrible vision. 


Of a prieft who peeping the hofl in his mouth with 
wicked intent, found himself unable to leave the 

A certain licentious prieSt made love to a woman, and 
when he could not gain her consent, while saying mass, he 
kept in his mouth the moSt pure body of the Lord, hoping, 
if he were to kiss her that her will would be bent to his by 
the power of the sacrament. But the Lord whom we find 
saying by Zacharias the prophet about such prieSfs " And 
your people crucify Me all day " prevented his wickedness 
in the following way. 

When he desired to go out of the door of the church, he 
seemed to have grown in such a way that he knocked against 
the ceiling of the church with his head. The unhappy man 
in terror, drew the hoSf from his mouth, and because he was 
nearly out of his mind, tried to bury it in the corner of the 


The Body and Blood of Christ 

church. In fear that divine vengeance would quickly fall 
upon him, he confessed his sacrilege to a friend of his who 
was a prieSt. Both prieSls went together to the spot and 
moving away the duff, found not the species of bread, but 
the figure of a man hanging upon a cross, small indeed 
in size, but wholly composed of flesh and blood. What they 
afterwards did with it or what the prieSl did, I do not relate, 
because it is a long time since these things were told to me 
by the precentor Herman who knew the Story well. That 
man was worse than those who crucified Christ actually. 

Mon\.— It is true that if they had known, they would 
never have crucified the Lord of glory. This man showed 
contempt for Him whom he knew and by his contempt 
re-crucified Him. I think I have shown you enough that 
the true body of Christ lies under the form of bread and in 
that the transubSfantiation takes place as much at the hands 
of evil prieSts as of good. 

Novice. —If all priest s knew this Story and believed what 
they heard, I think that they would honour more than they 
do now the God made sacramen's. 

Mon\. —It is a very miserable thing that this sacrament 
which was instituted for us men and for our salvation, should 
find us so lukewarm about it when the brute beaSts, and even 
the worms and reptiles, recognise the creator in it. 


Of the body of the Lord which was Stolen from a 
church and its place of concealment revealed by 
oxen in a field. 

In a small town called Comede some thieves by night 
broke into a church and among other things carried off the 
vessel containing the body of the Lord. But when they found 
in it nothing but relics and the pyx with the sacrament, they 



The Dialogue on Miracles 

took no more care of it and laying down the pyx in a furrow 
on a field close to the town they went off in confusion. When 
in the morning a peasant was ploughing the same field with 
oxen and the animals came near to the pyx, they flood ftill 
in terror. And when the ploughman urged them forward 
and they would not go, sometimes drawing back and some¬ 
times wheeling out of the way, he cried angrily: “ What 
devil has got into these oxen? ” For he could not see plainly 
because he was working at dawn. But when he looked more 
carefully, he discovered the pyx juft in front of the feet of the 
oxen and close by it the vessel of the church. Then under- 
ftanding the cause of their rebellion he let them loose in the 
field and ran back to the town and told all that had happened, 
both to the prieft and to everybody else. A troop of asses 
showed Him a similar honour by coming down from the 
road into the mud, as I remember I related in the ninety- 
eighth chapter of the fourth book. Hear now visions glorious 
enough about tiny creatures. 


Of bees who built a shrine for the body of the Lord. 

Once a woman kept a large number of bees, which were 
no profit to her, but kept dying off, and when she tried to 
find a remedy for this misfortune, she was told that if she 
placed the Lord’s body among them, the plague would 
quickly be flayed. She therefore went to the church, and 
pretending that she wished to communicate, she received the 
Lord’s body ; which she immediately withdrew from her 
mouth when she returned from the altar, and placed it in one 
of the hives. Wonderful power of God! The insedls 
recognised their creator, and built a mofl beautiful chapel 
with wonderful skill from their sweetefl honeycomb for their 
moil gracious gueft, and placed in it an altar of the same 
material, and laid upon it the mofl sacred body. And the 

The Body and Blood of Christ 

Lord gave His blessing to all their work. And when in 
course of time the woman opened the hive, and saw the 
aforesaid shrine, she was terrified, and ran to the prieft, and 
confessed to him all she had done and seen. Thereupon he 
took with him his parishioners and they came to the hive, 
drove away the bees flying round and buzzing loudly to 
the praise of the creator, while they admired the walls of the 
chapel, its windows, roof, bell tower, porch and altar, and 
carried back to the church the Lord’s body with songs of 
praise and thanksgiving. For although God is marvellous 
in His saints, He is shown yet more wonderful in these the 
leaft of His creation. Left anyone should show such presump¬ 
tion in the future, I will tell you a terrible happening, which 
was related to me laft year by the abbess of the Island of 
S. Nicholas. 


Of a woman who was Stricken with paralysis because 
she had spread the Lord's body over her cabbages. 

In the same island there was a girl possessed of a devil ; 
she was a lay-woman and I myself saw her there. When 
the devil was asked by a prieft why he so cruelly tormented 
Hartdyfa de Cochem for so long a time, he replied by the 
girl’s mouth: “ Because she has deserved it over and over 
again. She has spread the Moft High Himself over her vege¬ 
tables.” And when the prieft did not fully underftand what 
he meant, yet the other was unwilling to explain, he went to 
the woman and told her what the devil had said about her, 
urging her not to deny if she underftood. And she 
immediately confessed her fault and said: “ I quite well 
underftand what he meant, a thing which I have never dis¬ 
closed to any man before now. When I was a young girl 
and undertook the duty of cultivating the garden, one night 
I took in a vagabond woman and gave her hospitality. When 

JI 5 

The Dialogue on Miracles 

I had put before her the losses of my garden telling her that 
all my vegetables were devoured by caterpillars, she replied: 

‘ I can tell you of a good remedy. Take the Lord’s body 
and break it up small and sprinkle it over the vegetables, and 
immediately the plague will be flayed.’ Foolish woman that 
I was, I was more anxious about my garden than about the 
sacrament, and when on Eafter Day I received the Lord’s 
body and took it out of my mouth and did with it as I had 
been told, it became a torment to me as well as a remedy 
for the cabbages, as the devil can witness.” 

Novice. —This woman was more cruel than Pilate’s 
servants, who spared the Lord when dead, that a bone of 
Him might not be broken. 

Mon\. —That is why even to this day she is atoning for 
her terrible sin, and suffers unheard of pain. Let those who 
use the divine sacraments for wordly gain, or what is worse 
wickedness, for wrong doing, consider not the guilt but its 
punishments. If even inseeffs forget the reverence due to the 
sacrament, they will one day pay the penalty. 


Of the fly which hovered over the Lord's body at 
the hour of reception and was punished with death. 

Laft year one of our priefts was celebrating the daily mass 
in honour of Our Lady in the presence of the bishop Theodoric, 
and a big fly began to hover over the chalice so importunately 
at the very moment of consecration that it seemed almofl 
determined to enter the chalice by force. The prieft trembling 
and fearing since he had his hands occupied and failed in his 
attempt to blow away the fly, again and again by a cough 
called to his aid Henry the deacon, who at that moment was 
giving the pax to the bishop. Then the fly rising higher in 
swift flight, there paid the penalty of its presumption because 


The Body and Blood of Christ 

soon afterwards when the reception and the absolution were 
over and the priefl whom it had annoyed was Still looking 
on, it fell dead like a Slone between the corporal and the 
chalice. And the deacon threw it away from the altar. 

Novice. —I am greatly pleased with this account. 

Mon\. —The Lord also sometimes works miracles in simple 
bread, which has been set aside for this great sacrament. 


Of the mice, who when gnawing round the outside 
of the blessed wafers which had not yet been con¬ 
secrated did not touch the sacred monogram. 

I think that less than a year has passed since several wafers 
which had been rejected by the ministers on account of cracks 
or swellings were thrown away in Eberbach onto a window 
close by the altar. But several mice came and ate up all 
that part which lay outside, and the rim, and in no way 
injured the sacred letters which lay within. The sacriSlan 
saw this and considered it miraculous. 

Novice. —May I ask what it is that mice or worms can 
consume in the sacrament of the altar. 

Mon\. —Only the species of bread, but in it ChriSt is seen 
and touched and it is an insult to Him if anything unworthy- 
approaches. Because His true body lies hidden beneath it, 
it is glorified. And because it is immortal, it cannot see 
corruption ; and because it is so splendid we cannot see 
it; and because it is spiritual we cannot touch it. It 
is not even touched by the prieft who takes it in his 
hand, except through the means of the species of bread. 
The species itself may be seen broken, eaten, may 
satisfy, may see corruption, and be insulted. When 
any of these things is attributed to the body of Christ, 
you mufl understand it of the species only. So great is the 


The Dialogue on Miracles 

glory of this sacrament that not only animals who possess a 
moving life, but even the invisible elements feel its power. 
Here is an example. 


Of the Lord's body which when caH into the river 
drowned some heretics. 

At that time when the Albigensian heresies began to show 
themselves some wicked men supported by the power of the 
devil displayed certain signs and wonders by which they 
bolstered up these heresies and overthrew the faith of many. 
They walked upon the waters and did not sink. A man 
of sound faith and religious life perceiving this and knowing 
that true signs could not co-exiSt with false dcxftrine carried 
the Lord’s body in the pyx to the river where these men were 
to display their power to the people, and he said in the hearing 
of everybody: “ I adjure thee, O devil, by Him whom I 
carry in my hands that you exercise no tricks on this river 
to pervert this people by means of these men. After these 
words the priell much troubled caff the Lord’s body into 
the Stream on whose waters these men were walking. Behold 
the wonderful power of ChriSt. As soon as the sacrament 
touched the elements, trickery gave way to truth, and 
those false saints went down like lead into the deep 
and were drowned. And immediately the pyx con¬ 
taining the sacrament was carried away by angels. When 
the prieSt saw all these things, he rejoiced indeed over 
the miracle but grieved at the loss of the sacrament. 
Passing all that night in tears and lamentations in the 
morning he found the pyx with the sacrament on the 
altar. This Story was told me at the time it happened. 
Another miracle happened in the sea regarding the Lord’s 
body and I will not pass it over in silence. 


The Body and Blood of Christ 


Also of the Lord's body which when a ship was 
wrecked, floated to the other ships. 

When in that great expedition ships collected from alt 
parts of Germany entered upon their voyage, the prieSts were 
ordered for various reasons not to have the Lord’s body in 
any of the ships. And all obeyed these orders, one ship 
only of the Frisians refusing to obey, and quickly paid the 
penalty of its disobedience. It was wrecked as if by a judg¬ 
ment of God and the pyx containing the Lord’s body with 
everything else which had been placed in the ship. But 
the men were saved by the other ships which came to their 
help. And behold they saw at a distance the pyx floating 
in the sea, and it came to the ships with so swift a motion 
that it seemed to have been driven by sails. And when it 
had been taken up into one of the ships, another miracle was 
seen to take place. Though its lid was open and unfastened 
by any hand, yet not even a drop of water got in among all 
those Stormy waves. Herman, dean of Gereon in Cologne, 
who was there and saw all this, used to tell the Story as if 
it were a great miracle. The earth itself recognised its creator 
in the sacrament. 


Of the Lord’s body which fell from the hands of 
the prieSl and made a miraculous mar\ upon the 
Slone pavement. 

When on a certain feaSt day the parish prieSt of S. Columba 
in Cologne was communicating the people at EaSter, a wafer 
slipped from his hand and fell upon the pavement which 


The Dialogue on Miracles 

was laid with tiles. But that the Lord might show that He 
was Lord of the earth as well as of the sea, immediately the 
wafer touched the flone although it was so light a weight to 
all appearance, it overcame the hardness of the tiles so that 
both the rim and the monogram showed clearly upon the 
pavement, as would happen if it impressed upon the softefl 
of wax. The priefl in terror immediately picked it up and 
dug out the tile, both he and many others being terrified at 
the sight of so great a miracle. The priefl not knowing 
what to do scraped the miraculously marked tile with the 
wafer and placed the duff among the relics. Our fellow 
monk Arnold told us that he was present. And that the 
Lord might show His power over the air he permitted some¬ 
thing like this to take place. 


Of the wafers which were thrown out at Haynrode 
by the madness of the priefls. 

In the town which is called Haynrode, there lived a priefl 
named Everard. A few years ago he invited the priefts of 
the neighbourhood to come to the feflival of his church. 
While they were solemnising vespers and rejoicing rather 
excitedly round the altar, one of them accidently overthrew 
the pyx containing the Lord’s body hung over the altar and 
shook five wafers out of it. When the others saw this, they 
immediately flopped the service. Having looked for the 
wafers and not being able to find them, they dismissed the 
congregation and locked the doors while they searched every 
corner. And when they flill had no success, one of them 
by the divine will climbed up a gallery which ran round the 
wall and saw the wafers arranged in the form of a cross. 
Now this gallery was much higher than the pyx. The air 


The Body and Blood of Christ 

was obedient to its creator whose body in falling was upheld 
by the air that it might not reach the ground, but it was taken 
up by angels and carried to this lofty place. This Story was 
told to me by Matilda, the abbess of Fiissenich. Fire also 
has acknowledged the power of this sacrament. 


How a church was burnt down and the Lord's 
body left untouched. 

Not long ago a certain church in our province was burnt 
down. And when everything which could be burnt, had been 
reduced to ashes and the flames had died down, men who 
went in, found only the pyx with Christ’s body lying uninjured 
on the altar. When this Story was told to Conrad, the prior 
of Marienftadt, and to several as a great miracle, as indeed 
it was, they gave glory to God and were very greatly 
Strengthened in their faith by this. You see from these Stories 
which I have told you, the plainest proofs that every creature, 
whether, like men, rational, or, like the animals, irrational, 
and indeed all insensible elements, such as water, earth, air, 
and fire plainly recognise the power of this divine sacrament. 

Novice .—You have shown me quite plainly that the true 
body of ChriSt lies beneath the species of bread ; but now I 
beg you to show me by similar illustrations that this true 
blood lies beneath the species of wine. 

Mon !{.—You shall learn that there are similar causes of 
the following visions as of the preceding. For instance the 
appearance of blood is shown to some, like the good, as a 
reward for their devotion, and for the comfort of those who 
have doubts about the sacrament, and to rebuke those who 
are living in sin. Here are examples. 


The Dialogue on Miracles 

chapter XVII. 

How abbot Daniel saw the appearance of blood in 
the chalice. 

Daniel, abbot of Schonau of blessed memory, who was 
once our prior, was one day celebrating mass, when he saw 
in the chalice the appearance of human blood. And as at 
that time he knew himself to be free from mortal sin, he 
did not think it was granted him for his condemnation, but 
hoped it was sent for his consolation. A witness of this vision 
was Gerard, one of our monks, who at one time was his fellow 
canon in Cologne cathedral. This vision may be compared 
with that of Gotteschalk, who saw the Lord in the shape cf 
a child beneath the appearance of bread, as I told you in the 
second chapter. Further, that the appearance of blood is 
sometimes shown to those who doubt about the sacraments, 
to Strengthen their faith, the following Slory shows. 


Of Heylard, a priefl of Wuninsdorp, who saw the 
appearance of human blood in the chalice. 

Heylard, priefl of Wunisdorp, one day was saying mass 
in the church of the aforesaid town and by the suggestion 
of the devil was perilously wavering about the reality of the 
sacrament, and when he came to the Lord’s Prayer at which 
the uncovered chalice is generally placed upon the altar, he 
saw in it human blood in the place of the wine and was 
terrified. As if the Lord were saying to him: “ If you do 
not believe in the sacrament, let this experience teach you 
the truth. And since faith is the road to sight, let this sight 
of my blood recall you to faith.” Now that appearance 
lafted until the reception. There were present at that mass 


The Body and Blood of Christ 

Hildebold, count of Limber, a man who was not very Catholic 
either in faith or works. But Heylard being fearful for 
himself told the vision to mafter John, the dean of Aix, who 
told it to me. And the following illustration shows that 
sometimes visions of this kind take place not only owing to 
the fault of the prieft, but also through the want of faith of 
those who are present. 


How a citizen of Hildesheim saw at the canon the 
chalice overflowing with the blood of the Lord. 

The aforesaid maSter John also told me of another very 
terrible vision of the Lord’s blood. When a prieSt named 
Albero was celebrating the mass in the church of S. Walburgis 
in Hildesheim, which was his native place, a citizen who was 
Standing behind him, and did not believe in what was being 
done, saw the liquid in the chalice overflow so that it covered 
the whole surface of the altar, boiling over like a boiling 
vessel. He was very much frightened by this vision and I 
hope that by it he was brought back to his faith in the sacra¬ 
ment. And indeed this overflowing had the appearance of 
human blood. It was as if the voice of Christ were saying 
to him: “ I suffered on the altar of the cross for your sake 
and my blood was poured out like water, and do you have 
any doubts about your healing? ” 


Of the scholar Hertwig who saw the appearance of 
blood in the chalice in Reysene. 

John, paSlor of Reysene, own brother to our monk Bernard, 
was one day saying mass and a certain adult scholar named 


The Dialogue on Miracles 

Hertwig was serving him. And when he after the reception 
of the body and blood of ChriSl was pouring wine into the 
chalice, he saw in it the appearance of human blood plainly 
visible. The prieSl however was not able to see it and this 
perhaps because he was not in a Slate of sin. When he grew 
up, this same scholar deserted the prieSlhood and became a 
soldier and never up to this day revealed that he had poured 
out the blood of ChriSl, because he became a robber and 
persecutor of many. I will tell you of another vision about 
which it is uncertain whether it appeared because of any merit 
or fault of the prieSl or the congregation. 


Of Hildebrand, the prieSl of NeynSlede near 
Covorde who with two soldiers saw the appearance 
of blood in the chalice. 

Hildebrand, prieSl of NeynSlede near Covorde, was one day 
saying mass and when the transubSlantiation took place, he 
saw in the chalice the sacramental blood transformed in the 
way we have often related. Desirous of having witnesses of 
so great a miracle he called up two soldiers of his parishioners 
who were present at this mass and when with the prieSl they 
saw no wine in the appearance of blood, they were greatly 
terrified ; but nevertheless their faith was much Strengthened. 

Novice .—I see clearly enough that this would be true of 
the prieSl and of those who were present ; but I wonder if 
ever a miracle of this kind happens for the sake of those who 
are not there. 

Mon\. —Yes, indeed and not only once, but frequently. 


The Body and Blood of Christ 
chapter XXII. 

Of a corporal which was flained with the sacrament 
and could not be cleaned until a recluse who was in 
doubt, had seen it. 

A certain prieft in the diocese of Cologne, when he was 
once saying mass, by the wisdom of God spilt a chalice con¬ 
taining the blood at the canon on the corporal. And 
immediately it took on the appearance of human blood. And 
when after saying mass the priest was deeply grieved over 
this accident and was washing it over the chalice carefully, 
he was yet unable to wash out the ruby colour. Then being 
the more terrified he begged for the prayers of all his 
parishioners and washed the corporal again, but Still the Stain 
persisted. When he saw this, he took with him the sacred 
linen and went to Rudolf, scholaSticus of Cologne, a man of 
great reputation, and told him of the mishap shewing him 
the corporal and how no water would wash away the Stain 
of blood and protested that it could not be removed by any 
art or prayer. And this wise man answered him as follows : 
“ Is there anyone in your parish who has any doubts about 
this sacrament? ” The prieSt replied: “ There is a recluse 
who has frequently been in doubt about it.” Then the other 
said : “ Go and show it to her ; perhaps it is on her account 
that God does not suffer the marks of blood to be removed 
from this corporal, so that when she sees them her faith may 
be Strengthened.” And when he had done this, the woman 
was terrified and believed and forthwith God restored its 
ancient pure colour to the linen. 


Also of a Rained corporal on which human blood 
was visible. 

A similar accident happened in our neighbourhood, but it 
had a different ending. A prieSt was saying mass hurriedly 

i 2 5 

The Dialogue on Miracles 

and carelessly in a church whose name as well as that of the 
priefl has escaped me, when he spilt the chalice. But being 
afraid if such carelessness should come to the ears of the 
authorities, he might be suspended for a long time from offi¬ 
ciating at the altar, he said nothing about the accident and 
when the mass was over, he folded up the corporal and went 
away. For he thought that no one had seen the mishap. 
Now that priefl happened to be of an ill life, very unsteady 
and careless. But the bell-ringer who had noticed his care¬ 
lessness, unfolded the corporal after the prieSt had gone and 
he saw to his astonishment a red wet Stain everywhere where 
the wine from the chalice had been spilt. Immediately the 
man terrified by a sight so wonderful hurried to Cologne 
and told Conrad who is now provoSt of the cathedral and 
was then dean and called together the other priors and told 
them exactly what had happened to the prieSt and what he 
had seen. Then they ordered him to come back to Cologne 
on a certain day and bring with him the corporal that they 
might be the more sure of the truth and might consult how 
such negligence ought to be more fully atoned for. At the 
time I happened to be at Cologne and all this was told me 
by Bernard who was a canon of the cathedral. What was 
done after this I never heard. Are you satisfied with all 
these examples or do you desire more ? 

Novice. —What you have said has so thoroughly satisfied me 
that I do not say I shall believe, but more than that, I know 
that the wine becomes the true blood of ChriSt after the 
consecration.' For when the apoflle said that faith is the 
sub fiance of things hoped for, the proof of things not seen 
(Heb. xi. i), things which are seen so plainly as you have 
told me, can no longer be said to be believed but known. 
And what has been seen under such ample testimony, I count 
myself to have seen. 

Mon \.—I will further add two examples by which you may 
learn that God even works miracles in simple water to give 
glory to this great sacrament. 


The Body and Blood of Christ 


Of the sic\ man for whom the water of the ablutions 
was changed into blood. 

A certain prieff, as was told me by another who was both 
a pries'! and a religious, was visiting a sick man. The invalid 
was a layman. And he said to the prieft: “ Sir, have you 
said mass to-day ? ” And when he replied: “ Yes,” the sick 
man went on: “I beseech you in my presence to wash the 
hands which have handled the sacred body and blood of 
Chrift, and this water will serve as an antidote for my sick¬ 
ness.” And when he had done this, the water was placed 
in a clean phial. And when the sick man had drunk from 
it, he bade them place the reSt in a box and cover it over 
carefully. After this when he desired the same water, a 
servant went to the box and found in the phial not water, 
but pure blood. And when he told this, the sick man sent 
for the prieSf, who carried off the phial to the church and 
placed it among the relics. 

Novice.— What is your opinion about that blood? 

Mon\. —I do not think it was the blood of Chris'!, because 
water is never turned into it, nor even wine without the due 
benediftion of a priest. But God transformed the pure 
elements because of the man’s devotion that he might show 
that all the faithful everywhere may take spiritually that same 
blood which the prieft takes daily in church sacramentally. 


Of a noble lady who received the lafl ablution by 
means of the bread and found it turned to blood. 

A certain noble lady of Endenich, as she had been taught 
by someone, received upon bread the laft ablution from the 


The Dialogue on Miracles 

fingers of the prieft, believing that if she buried it in the 
four quarters of her land, no inclemencies of weather nor 
hail would injure her crops. Meanwhile she placed the 
bread in her box until a suitable time should come, when 
she might scatter it over her land ; but she found it changed 
into congealed blood. Greatly terrified she showed it to her 
husband and the prieft. Then all were summoned by the 
priors of Cologne and the prieSl was heavily punished, the 
others with difficulty clearing themselves of any wicked pur¬ 
pose as the cause. For it is displeasing to God if the sacrament 
is used for any temporal advantage. 

Novice. —I am glad to hear what you say and now I beg 
you to give me illustrations of those who use it worthily. 

Mon\. —First I wish to show you how the life of prieSls 
who consecrate worthily, ought to be regulated. 


What sort of life priefls ought to live. 

The glory of a prieSt’s life lies chiefly in two things, namely, 
chaStity and knowledge. He ought to be both chafte and 
learned. You have an example of chaftity in Zacharias, the 
father of John the Baptist, about whom S. Luke says: And 
it came to pass that as soon as the days of his minidlration 
were accomplished, he departed to his own house (Luke i. 23). 
For during the term of their office in the temple the priefts who 
were occupied with so many duties, were not only bound to 
abstain from the embrace of their wives, but even from entering 
their homes. But our priests who have no carnal succession, 
but are only selefled for spiritual aptitude and who have to 
be at the altar every day, from these complete chaffity is 
expected. That moreover he ought to be learned Malachi 
witnesses when he says: For the priedl's lips should \eep 
knowledge and they should see If the law. at his mouth, for 


The Body and Blood of Christ 

he is the messenger of the Lord of hotts (Mai. ii. 7). This 
is the reason why Eli took his seat before the door of the 
tabernacle that he might answer every questioner. Also 
Hos. iv. 6. 

Novice .—Are all ignorant priefts to be rejected by the 

Mon\. —No, those who have not the opportunity for out¬ 
ward knowledge, let them have, as was said before, their loins 
girded and their lights burning, that is, good works (Luke 
xii. 35). Moreover if they are not able to give light to those 
committed to their charge by preaching, let them be zealous 
to kindle them to divine love by the example of a good life. 
When the priest goes to the altar of God, he ought to wash 
his face, his mouth and his hands, that is from the Stains of 
thought, word and deed in the brazen bowl which Moses 
made from the mirrors of the women. The water Stands for 
contrition, the hand-cloth for confession. What he washes 
with the one, he wipes with the other. The mirrors of the 
women are the examples of saintly souls, such as the faith 
of Abraham, the obedience of Isaac, the gentleness of Jacob, 
the courtesy of Moses, the humility of David, the zeal of 
Elijah, the piety of Josiah, the chaStity of Daniel. If the 
prieSf reckon himself among these, he will easily recognise 
his own imperfedl aftions. 

Novice .—You have shown me what ought to be the quality 
of the celebrant ; now will you show me wherein lies the 
power of celebrating. 

Mon \.—I will tell you in a few words all that I have read 
or heard about this. 


What is needed in the prieH to perform the ail of 

Three things are required in the prieft that he may be able 
to consecrate and these are ritual, words and intention. A 

The Dialogue on Miracles 

fourth may be said to be the material substance of bread and 

Novice .—Supposing that after the blessing of the bread 
there is found to be no wine in the chalice through some 
carelessness ? 

Mon \.—According to the cuStom of our Order we are com¬ 
pelled to believe that the body of ChriSt is present, because 
we do not repeat the blessing of the bread but only of the 
chalice. My opinion is that this is the case if the prieSt after 
uttering those words “ This is my body,” should Slop or be 
unable to proceed to the blessing of the chalice. Mafter Peter 
the precentor and his followers do not agree with this and 
say that the transubStantiation of the bread into the body of 
Chrift cannot take place until those other words are uttered 
“ This is my blood etc.” Many docftors seem to contradict 
this in their writings and so also do the words of the gospel. 
FirSt the Lord blessed the bread offering it to His disciples 
as no longer bread but His body. And later when the supper 
was over, after an interval he blessed the cup. Who would 
dare to say that Christ’s body was not there until the blessing 
of the cup ? No one in the world. 

Novice .—Is the blood of ChriSt present in such a case? 

Mon\.— Yes, but in the body, not in the chalice. For 
Christ’s body is not bloodless, nor is it there by any change 
because before the utterance of the words “ This is my blood,” 
the wine is not yet changed into blood. 

Novice .—Give me an illustration to show how the body 
of ChriSt is present under the form of bread before the 
blessing of the cup. 

Monl ^.—In the second chapter above you have an illustra¬ 
tion in the vision of Gotteschalk, who, as soon as these words 
were uttered, “ This is my body,” beheld ChriSt in human 

Novice .—If the whole ChriSt is there immediately, it seems 
to me superfluous to consecrate the cup. 

Mon —The church celebrates the sacrament under both 
species that the reception of the body and soul in ChriSt and 
the deliverance of both may be signified to us. And there is 
nq less reality in either nor is the sacrament less effectually 

> 3 ° 

The Body and Blood of Christ 

received under either form. For there is the same principle 
according to Hilarius in the body of Chrift as was previously 
in manna ; of which he who collected more than he needed, 
had none over, and he who had gathered less, found he had 
no lack. 

Novice .—I am clear now about these things. 

Monl (.—Having premised this, it will not be without profit 
to see how much grace and glory are deserved by priefts who 
worthily perform the aft of consecration. 


Of a priefi in Hcmmenrodc in whose hands Chriit 
was seen during the canon. 

A certain aged priest in Hemmenrode named Henry died 
a few months ago, a holy and juft man, who for many years 
had been sacriftan in that monaftery. When he was cele¬ 
brating one day at the altar of S. John the Baptift in the 
chapel of the lay-brothers, one of them who was present, 
saw the Saviour in human form in the hands of the prieft, 
though he himself saw him not. One of the elder brethren 
of that house told me this ftory. 


Of the abbot Herman, in whose hands Henry of 
Hart saw Chris] in the mass. 

When the lord abbot Herman was one day saying mass 
in the same monaftery and, I think, at the same altar, Henry, 
a lay-brother of Hart, of whom I have often spoken above, 

I 3 I 

The Dialogue on Miracles 

at the canon he saw a dove of wonderful whiteness situng 
close to the chalice. Also before reception, leaving the hands 
of the abbot it was seen to go up to the top of the cross. Then 
presently coming down under the appearance of bread He 
was received by the priefl. And from this vision we gather 
that the true body of the Lord lies beneath the species of 
bread and that this ineffable transubffantiation is wrought 
by the power of the Holy Spirit. Herman however did not 
see the vision. 

Novice .—I have no doubt about the case of ill-living prieffs, 
but why good priefts do not see Him whom they believe to 
be present on the altar, I greatly wonder. 

Mon \.—So that their merit may be greater by not seeing 
and yet believing. Gregory says that that faith has no merit 
to which human reason offers experience. When this same 
Herman was living as prior in Hemmenrode and was praying 
during matins to God one night that He would deign to 
reveal to him something about his spiritual condition, as 
soon as he sat down and closed his eyes, a certain one who 
was present with him, pointed out the tray on which silver 
cups are wont to be carried by communicants. And he, as 
he told me, remembering his prayer said within himself: 
“ How can this vision of a humble tray have anything to do 
with our spiritual condition? ” Inmmediately he lifted up 
the upper cover whose top ended in the shape of a knot and 
lo! he saw the pyx containing the Lord’s body hanging from 
that knot by a golden chain and forthwith the vision dis¬ 
appeared. And the prior recognised that it had been the 
Lord’s body which was continually enclosed by memory in 
the covering of his heart and he hoped from this that his 
condition was less despicable than before in the eyes of the 
Lord. How greatly grace is increased in priests who celebrate 
rightly and how their merit grows, is shown by the following 


The Body and Blood of Christ 

Of a pact l who during the canon was lifted up above 
the ground. 

I know a priest of our Order who received from the Lord 
this favour that every time he celebrates the mass with devotion 
he feels himself raised up in the air to the height of a foot 
from the beginning of the canon until the reception of the 

And no wonder, for devotion is like a fire and ever tends 
upwards. Nor is it much to be wondered at if sometimes it 
draws with it its outward shell. Certainly the mind is its 
inward shell or domicile. And it has the greater power over 
it because it raises it to heaven. And when I found so great 
grace in another priest, who was his dear friend, I wished to 
know the truth and not without fear I began to make enquiries 
of him about what I had heard. And he immediately covered 
with shame yet confessed that it was so because he was unwil¬ 
ling to put me to confusion. And whenever he celebrated 
hurriedly and without real devotion or when he was diffracted 
by the noise of the people, the aforesaid grace was taken from 

Novice .—I gather from this of how great importance is the 
complete silence of those present that the prieSl may find full 
devotion in saying mass in silence. 

Mon \.—You are quite right. If a prieSt under the law 
entered into the holy of holies to pray for the people and 
all the people, as we read in the case of Zacharias, flood with¬ 
out for the hour of incense that they might not interrupt him 
in his prayers, how much more ought the prieft of grace who 
is offering to the Father not any corruptible sacrifice for one 
nation, but the Son for the salvation of the whole world, to 
receive at the altar the greatefl peace and silence ? Wherefore 
also the blessed Ambrose used to warn the congregation after 
the gospel that they should restrain themselves from any 
coughing or any movement at the time of the canon. But 
how devotion is like fire and how it tends upwards, as I said 
before, will be shown by the following vision. 


The Dialogue on Miracles 


Of Ulrich, a mon\ of Villers. 

Two years ago a monk named Ulrich died in the convent 
of Villers in Brabant. He was a young man of a well-regu¬ 
lated life and full of grace in manner and virgin both in mind 
and body. Fifteen days before his death he was celebrating 
mass in Namur, as the prior of that place told me, when a 
venerable recluse named Uda to whom God often made many 
revelations, saw a fiery ball over his head. He was at that 
time maSter of a grange. Now when he felt sick and had 
come to his laSt hour, and the abbot was away, one of the 
bystanders said to him: “ Would you like to receive the lord 
abbot now? ” “ Yes,” he replied : “ I want to see him very 

much that he may be here to rejoice with me when I go to the 
marriage supper.” And he went on: “ To-morrow you will 
hold a feaSt for me, that is, two masses.” And this was done. 
For while one mass was said in the convent after prime (for it 
happened to be the firSt of October) he breathed forth his pure 
soul which was carried by the angels into the heavenly bride- 
chamber of the lamb and was brought to the embrace of the 

But three days later a mass was said solemnly for him in 
the convent as he had foretold and he was buried. As Dom 
William then prior and now abbot, of Villers, told me, he 
could not discover even one mortal sin in his laSI general 
confession. He had indeed been a youth of great hopes 
having an angelic countenance, praiseworthy for his good 
character and a native of Cologne. But I am not permitted 
to give the name of that prieft, for he is a man of such great 
holiness and held in such high eSeem, that if his name were 
made known, you would consider it a sacrilege not to believe 
his words. 

Novice .—In respect of this vision I consider Ulrich was like 
S. Martin on whose head too a globe of fire shone when he 
was blessing the altar. 

Mon \.—In both cases it was the sign of great devotion and 
it was wrought by the Holy Spirit who appeared in fire above 


The Body and Blood of Christ 

the heads of the apoSlles. Wherefore it is not without mean¬ 
ing that we are exhorted by the prieSf before the canon to lift 
up our hearts. 


Of a priell on whom the Lord bellowed so great 
devotion that his belly burJl asunder as he was going 
up to the altar. 

I knew another prieSt there on whom, as he was going 
to the altar, the Lord be Stowed such great devotion that his 
belly was, as is written in Job, like new wine that has no 
vent, but is ready to burSf new bottles and as he told me, 
for he is Still alive, his devotion sometimes Stirred up such 
violent emotion in his heart that his breaSt seemed ready to 
burs'. He was compelled to restrain these emotions on 
account of those present. What chains of sin are not broken 
by impulses of this kind (Ps. cxv. 16, 17). 

Novice .—I think that those that have so burning a heart 
will sacrifice with pure hands. 

Mon\.— -The following examples will show that prieSts 
ought to have not only pure hands at the time of sacrifice, 
but also shining hands at the time of sacrifice. 


Of Richmude who at the elevation saw the hoi! 
transparent as a crySlal. 

One day a prieSf at Mount S. Walpurgis was celebrating 
mass when a nun named Richmude whom I mentioned in 


The Dialogue on Miracles 

the seventh chapter of the eighth book, at the elevation saw 
the hofl shine as brightly and as transparently as a cryflal 
lit up by the rays of the sun. Nor did the fingers of the 
prieft with which he was holding it, anyway interfere with 
the brightness of the hoft, because the fingers were granted 
the same property of transparency, and yet I believe transub- 
flantiation had not yet taken place. The name of that prieft 
was William, young indeed as far as age went, but living 
under rule and having taken the vows in a chapel near Neuss. 
The nun told his vision about Richmude with her own lips 
to our sub-prior Girlach and he told it to me. 

Novice. —If such brightness was to be seen in the bread, 
which, as you think, had not yet been blessed, surely the 
splendour in the adtual body of the Lord muft be great indeed. 

Mon\. —-The following vision will show you this. 


Also of the same priest's devotion in communicating 
and the light which he saw over the altar at the 

When the same nun Richmude, as she told me with her 
own lips, was standing in the aforesaid church at morning 
mass, she saw a very great brightness surround the sacrament 
during the canon. Thinking at firft that a sunbeam was 
lighting up the altar through the window she drew nearer 
and lo this light came from the splendour of Chrifl’s body 
and not from the light of the sun, for at this time the sun 
was not yet risen. Now of this nun herself and her devotion 
towards the sacrament I shall soon tell you a wonderful tale. 
When she drew near to the altar to communicate sometimes 
before reception and sometimes afterwards, she slipped but 
was upheld and drawn forward experiencing now an ecstasy 
and now a faintness of the whole body (Jer. xx. 9). When 


The Body and Blood of Christ 

the priefls saw this, they were troubled and the bystanders 
were full of wonder. Let what I have said be enough. 
Would you like now to hear something about those who 
approach worthily and yet are not priefts? 

Novice. —I very much desire to hear. 

Mon\. —How much glory and delight they win from God, 
how much grace and Strength, how much health and honour, 
who communicate, I will show you by various illuStrauons. 


Of a nun of Brabant to whom ChriJl gave the sacra¬ 
ment with his own hands. 

It is not yet two years since a certain nun in Brabant named 
Uda of a town which is called Torembais, being eagerly 
desirous to communicate very humbly and insistently begged 
her parish prieSt to give her this favour. But she met with 
a repulse because he said he ought not to communicate lay- 
women at their pleasure, but only at fixed times, whereupon 
she shed tears and loudly lamented. The great High Priest 
regarding her eagerness did not allow her long to be defrauded 
of her desire. That same night when she was lying awake 
in her bed occupying the time in prayer, the Saviour Himself 
entered her room in great splendour carrying in His own 
hands the pyx in which His body was accuSlomed to be 
placed in the church. Also around Him there was a wonder¬ 
ful odour and a great gathering of angels who sang with all 
their hearts the antiphon, Speciosus forma prae filiis hominum 
etc., and while she was bewildered at being blessed with so 
glorious a sight the Lord flood before her and said: “ Because 
the priefl refused you My body, I will give it you with My 
own hands.” And this He did taking a wafer from the pyx 
and so departed. There was also another nun, her com¬ 
panion, who was lying awake in the same cell and she saw 


The Dialogue on Miracles 

everything which I have related. And since the other was 
ignorant of this and thinking that she had been overcome 
by sleep, she asked her in the morning whether she had seen 
anything. She replied : “ Yes, indeed. I saw such and such 
things happen to you.” Then being assured of the vision 
she immediately went to the church, drew near to the altar 
and asked the prieSt in certain ambiguous words what he 
was wont to do with the Lord's body or where he generally 
put it away. And when he showed her the place, she went 
on : “ Oh, if I might be allowed to flay here always and to 
look at this holy place! ” And she besought him to open 
the pyx for her. And when this was done, she said to the 
prieSt: “ Do you know, sir, how many wafers you placed in 
here? ” For that is the name which they use for the sacra¬ 
ment. And when the prieff answered: “ Yes, certainly,” 
the woman continued: “ I beg you to count them.” And 
after doing this and finding one of them missing and being 
almoSt driven out of his mind he sank down and wept, for 
all the faftenings of the pyx as well as of the cover were found 
to be intafl. Then the woman comforted him and told 
him what she had seen and what had been done with regard 
to the wafer, advising him in future never to repel so earnest 
a desire which sought so great a favour. This Story was 
told me by our fellow monk, John, who came at the time 
from the aforesaid town and knew exadtly what had happened 

Novice.—Blessed be the glory of the Lord from His Holy 
place (Ez. iii. 12). 

Mon \.—There is no less glory in the following Story even 
if it is not so striking. 


Also of the widow Hildegund who received the 
sacrament from Chrifl Himself. 

In the village of Liblar which is two miles from Cologne, 
there lived a widow honourable and religious, Hildegund by 


The Body and Blood of Christ 

name, a friend of Dom Henry, our abbot. She departed 
not from the temple in the manner of those widows of the 
gospel serving God with faff and prayer. Now she had a 
young soldier son named William who paid her small tribute 
of respect, love or comfort. And although he was rich, he 
forgot his natural affection and suffered her to be in want, 
embittering her in many ways (Eccles. iii. 18). She suffered 
similar treatment from her daughter-in-law. And when she 
grew ill and had now come to the end of her life, she said 
to her hand-maiden : “ Bring the priest that I may make my 
communion.” The girl took these words of hers to her 
daughter-in-law saying: “ My mistress asks for a priest.” To 
whom she replied in anger : “ This very week she received 
the sacrament and nevertheless she seems to be ftill living on.” 
And she went on saying indignantly : “ Go, call him.” And 
when he arrived with the body of the Lord, the sick woman 
said: “Why have you come, sir? ” And when the priest 
answered : “ To give you Holy Communion,” she replied : 
“My Lord, whose body I asked for, has already been here 
juft now and communicated me with His own hand. Here¬ 
after I will not receive it from any man.” And indeed after 
a few days she died. As it is written: “ Whoso doth not 
honour his father and mother, shall have no joy in his sons,” 
the Lord the same week took away William’s firft-born, and 
the reft of his children, when they were scarcely twelve years 
old, died all one after another within a short time. 


Of a lay-brother of Livonia who was very eager to 
make his communion and found the host in his 

A very glorious ftory was told us by Dom Bernard, abbot 
of Lippa in Livonia, who is now bishop in the same place. 


The Dialogue on Miracles 

A certain lay-brother, if I remember rightly, who had lately 
embraced the faith and saw the monks making their com¬ 
munion, knew that it was by no means possible for him to 
do the same yet, and he flood opposite the altar and sighed 
in longing to communicate. And lo ! the gracious Lord 
condescended to come down by the sacrament from the altar 
into his mouth without the help of the priest. And he 
immediately opened his mouth and showed the host there and 
manifefled the cause of so much favour and threw all those 
who were present into a bewilderment of wonder. For they 
found that this wafer was wanting on the altar. A like 
thing to this happened two years ago which was more 
wonderful as it touched human senses more profoundly. 


Also of Er\enbald of Burbay to whom the same 
thing happened when he was refused the sacrament 
owing to the filling of a kinsman. 

Erkenbald of Burbay, a powerful noble, was so great a 
lover of juflice that he had no respetfts of persons in the 
sentences he pronounced. When this man was grievously 
ill and lying upon his bed, he heard a tumult and the cries 
of women in the next room. And when he had made 
enquiries about the cause, none of those {landing round him 
ventured to tell him the truth. Then he sent for one of his 
servants and said : “ I order you under pain of losing your 
eyes to tell me the simple truth.” And he in terror answered : 
“ Sir, my esquire, your nephew wished to assault a woman 
by force and.this was the reason of the shouting.” At which 
he was much diflurbed and said to the soldier: “ Go and 
hang him.” The soldiers pretended obedience, but after 
they had gone out, they said to one another : “ If we put 
this young noble to death and our mailer, as everyone thinks 


The Body and Blood of Christ 

should die soon afterwards, we shall be punished by death 
or banishment.” Nevertheless they told everything to the 
young man and advised him to keep out of his uncle’s sight 
for the present, and after a few hours they went to their 
lord and told him they had fulfilled his orders. But five 
days later the young man thinking his uncle had forgiven 
his fault or forgotten it looked in at the open door. And 
when the sick man saw him, he called to him with gentle 
words and bade him sit down beside him. Then putting one 
arm round his neck and secretly drawing out his dagger with 
the other hand, he Slabbed him in the throat and so killed 
him. They carried him away accompanied by the tears and 
grief of many and the whole province was Struck with terror. 
But Erkenbald’s sickness grew worse and worse so that he 
sent for the bishop beseeching that the holy sacrament might 
be brought to him. On his arrival Erkenbald confessed all 
his sins with many tears and heartfelt contrition, but said 
nothing about the killing of the young man. Whereupon 
the bishop in aSlonishment asked him: “ Why are you silent 
about the murder which you committed upon your nephew ? ” 
And when the other said: “ Was that a murder? ’’ he went 
on: “ Yes and a very cruel one.” Then said Erkenbald: 
“ I do not consider it a sin, nor do I ask God to forgive me 
for it.” And when the bishop answered: “ I will not give 
you the body of Chrifl, unless you confess this murder,” the 
noble continued: “ Be assured, sir, that I did not kill him 
for any grudge or movement of anger but only from the fear 
of God and my zeal for juflice. Never could anyone love 
his nephew better than I loved that young man. If you 
refuse to give me the Lord’s body, I commend my body and 
soul to His keeping.” He said and did this for example 
to others that he might not seem to do anything derogatory 
to juflice and judgment. And scarcely had the bishop left 
the house, when behold the sick man called him back saying: 
“ Come back, lord bishop, come back. Look and see if you 
have in the pyx ChriSl’s body.” And when he had done 
this and found nothing in it, the other added: “ You see 
what you denied me, He Himself has given me.” And he 
showed the hofl in his mouth (Wis. i. I, 2). And the bishop 

The Dialogue on Miracles 

in terror spread everywhere the news of so great a miracle 
and amongfl others told it to some abbots of our Order, who 
lafl year related it in the general chapter, all of them giving 
praise to God who alone doth wondrous things. 

Novice. —This ftory rejoiceth me greatly. 

Mon \.—Hear now how great material sweetness there is 
in the body of Christ. 


Of the material sweetness which a nun perceived 
in the Holy Communion. 

I knew a nun of our Order, who has obtained this favour 
from the Lord, that whenever she makes her communion, she 
tables as much sweetness in the sacred body, as if she had 
received honey. And all that day she has a tafle in her mouth 
not of bread, but, as I said, of honey, especially before taking 
any material food, with a honey-sweet flow of saliva. And 
this is not to be wondered at, for we read of manna that it 
had a tafte very like that of honey. Now that nun is a 
virgin of venerable life, whose name I do not mention because 
she is ffill alive and does not wish it to be made known. 


Also of the sweetness after Holy Communion 
experienced by Alice the abbess of MiinHer. 

A similar grace perhaps even greater I have heard was 
given to the lady Alice the firfl abbess of Munfter, a town of 
Weflphalia. As often as she received from the prieff the 

I 4 2 

The Body and Blood of Christ 

Lord’s body, she perceived between her teeth no solidity of 
bread nor flavour of bread, but the sacrament itself like a 
honeycomb passed through her throat without any chewing, 
so that she was inwardly filled with wonderful sweetness. 
When she died Dom Florentius, the abbot of S. Marienfeld, 
who had been her spiritual father and confessor, promised 
to all those who came together after her funeral that they 
should have the same favour. 

Novice .—If from the body of a lion, as we read in Judges, 
sweetness came forth, 1 do not wonder if it came forth from 
the body of Chrifl, who is the lion of the tribe of Judah. 

Mon \.-—You have spoken well. What is said of the spouse 
in the song of songs seems to agree well with this blessed 
one (Cant. iv. n). 

Novice .—What do you think was the reason for that sweet¬ 
ness and melting in the sacrament ? 

Mon \.—The heat of perfect charity with which she was 
boiling, for although she was naturally always pale and 
emaciated chiefly from faffing and toil, it happened as often 
as she made her communions, that she was so kindled with 
love, that her face shone with a colour as of fire. We read 
in Exodus that the manna melted away as soon as the sun 
rose. The manna with its whiteness and sweetness repre¬ 
sents Chrifl (John vi. 51, Ps. lxxviii. 25). The sun which 
gives warmth and life represents perfect charity. If then the 
manna melted when the sun arose, it is no wonder if each 
archetype grows sweeter and melts under the burning of 
charity. And although in the holy communion material 
sweetness of this kind, or melting be rarer, it is not however 
more health-giving than that sweetness or melting which 
takes place spiritually in the soul. Well had he perceived 
the sweetness of Chrifl (Ps. xxv. 7, cxix. 103 and Cant. v. 6). 

Novice .—What you say pleases me. 

Mon \.—The body of the Lord is the hidden manna, having 
in it every delightful thing and sweetness of every pleasant 

Novice .—If there is so great grace in the sacraments of 
the altar why do some communicate more seldom than others? 

Mon \.—Some keep away because they judge themselves 

! 43 

The Dialogue on Miracles 

in their humility to be unworthy ; others careless, but owing 
to the biting of conscience do not dare to come. The firSt 
communicate spiritually, the others deprive themselves of 
great grace. Some there are who both frequently communicate 
and also show themselves worthy of so great grace ; these are 
blessed indeed. Let us grant that if two are equal in charity 
and one of them approaches simply to the body of Christ but 
the other also in simplicity of heart omits to do so, in Him 
who communicates, I believe charity is intended, and there 
soon arises a difference of merit. 

Novice. —How do you prove that? 

Mon\. —The manna did not fall without dew, so neither 
is the body of ChriSt received by the good without increase of 
grace. How good it is for the good to make a communion 
I will show you by the two following examples. 


Of a lay-brother who when about to ma\e his com¬ 
munion saw the blood of ChriSl appearing to drip 
into the chalice. 

In Hemmenrode, of which I have many memories, one 
of the prieSts of that monastery wrote to me, that on a certain 
Chriffmas festival, the brethren were making their prepara¬ 
tion for the holy communion. And when they reached the 
point of receiving the pax, after the Agnus dei, and had 
prostrated themselves according to cuStom, one of the brothers 
saw the boy Jesus, not indeed as an infant, but as if He had 
already suffered upon the cross, and all His wounds were 
dripping blood all of which was received into a holy chalice 
held below them. 

Whereupon the brother regarding himself as unworthy to 
receive such tremendous sacraments went across to the upper 
Stalls, and when the others signed to him to proStrate himself, 


The Body and Blood of Christ 

he signed to them that he did not intend to go on to the 
reception. But when prime was over and the others had gone 
to the chapter, he went to pray, as some often did. And 
coming to the altar he made an intention in his prayer towards 
the holy cross, and the time seemed short to him owing to 
the greatness of his devotion. While he prolonged his prayer 
and did not notice that it was time to go away, there appeared 
to him the Blessed Mother of God and condescended to speak 
with him. “ Why,” she asked, “ did you not receive to-day 
the blessed body and blood of my beloved Son.” And he 
not with his mouth, but with his heart cried out that he was 
unworthy. To which the Blessed Virgin replied: “ You 
think yourself unworthy, and who do you think can be worthy 
of so great a thing. Therefore I will pardon you the offence ; 
but be careful that you do not offend again in the same way.” 
And so being intent upon his prayer and delighted with the 
converse of the Blessed Virgin, he was wrapped in ecstasy, 
but at length came back to himself and hurried after the others 
to join the chapter. As he was going there met him several 
brethren who were going about attending to the sacred things 
of the altar. The chapter however was finished, and he 
thinking that he had plenty of time to go to the chapter, 
continued praying ; but a monk coming in rang the bell for 
the third hour. Then at length realising what was going on 
about him, he asked this monk to absolve him from his fault 
in having thus kept away. 


Of a lay-brother who saw the prieSl place a very 
beautiful child in the mouth of another lay-brother. 

After this a certain brother went to holy communion on 
Maunday Thursday. He was evidently in very great languor 
and diffidence, so much so that even if it had been possible, 


The Dialogue on Miracles 

he did not wish to be present at the holy communion. He 
went therefore to the altar, or rather in going he withdrew 
himself as it were, so that he became troublesome to those 
who were following, and they pushed him forward. When 
they arrived at the presbytery Steps, the lay-brother saw another 
brother following of whom we have written above. And a 
certain vision came to his memory which he had learnt from 
this other, and suddenly being transformed into another man, 
he went forward breathing heavily and panting, kindled with 
a spirit of judgment and eagerness and burning like a furnace, 
so that he was scarcely able to retrain himself. And whilst 
he was in such a State of mind and had now hastened eagerly 
towards the altar, that other following him, saw what 
happened and conjectured the State of mind of his inner man 
from the outward signs. And as he knelt down that other 
who was behind him saw a moSt beautiful child taken down 
from the altar by the hands of the prieSt and placed in the 
mouth of that brother. And when he saw it, he proStrated 
himself on the ground and adored Him whom he had seen. 
But some were disturbed by this indulgence to that brother, 
because it seemed to have been out of place. And one sum¬ 
moned him in the hearing of many, threatening to denounce 
him. But he committed his cause to Him who knew every¬ 
thing, that he might be kept from this shame. And He 
breathed into him a spirit of quietness, and he was not 
disturbed. Further he who had received and carried the child 
Jesus, went and returned in the shape of dancing lightning. 
He walked or rather was carried in the joy of his heart, in 
the eagerness of the burning spirit, and reached such a con¬ 
dition of ecSlasy that as though he had loSt his senses he was 
not aware of himself, and so with difficulty returned to his 
Stall without falling. Whereupon, he kept its secret in every 
way from that other though often and much besought until 
he was compelled at length to disclose the matter to him who 
had conjeffured his condition of ecSlasy. And so at length 
they told each other by mutual agreement what they had seen 
and experienced. 

Novice .—If those who withdrew themselves are thus 
rebuked by the Blessed Mother of God ; if the Son of God 


The Body and Blood of Christ 

Himself is so truly and so gloriously received under the same 
sacrament, and from that reception grace is given, henceforth I 
will communicate more frequently. 

Mon \.—The following examples will show how manifold 
is the grace in the Holy EuchariSt, and how manifold its 
power and healing. 


Of Maurice the bishop of Paris who at his end 
recovered his senses by means of the Holy 

Master Maurice the bishop of Paris was so grievously sick 
before his death, that certain material passed into his brain 
and deprived him of his senses. While in this condition he 
eagerly demanded the Lord’s body, but those around him 
did not dare to give it him because of the failing of his senses, 
and so they arranged with the prieSt to bring an unblessed 
wafer. And when he arrived with much reverence as was 
becoming in one who was about to give the communion to 
the bishop, as soon as the prieSt crossed the theshold, the 
bishop cried out in a clear voice : “ Take it away, take it 
away, it is not the Lord God.” For God had taken the cloud 
from his hearing so that he understood what was being done 
around him. The prieSt being Struck with bewilderment 
as well as some of the others, went away and came back bring¬ 
ing the true body. And the bishop devotedly received it, 
adoring with Catholic prayers and with many words of 
compunction, and with the body he received back his senses 
perfectly which had been taken from him to the greater 
glory of God. And so after making a good confession he 
departed to the Lord, full of faith and charity. 


The Dialogue on Miracles 


Of a little boy who perceived that an unconsecrated 
wafer was not the body of the Lord. 

A similar thing happened to a certain little boy, as was 
told me by his blood brothers Ludolph and Heydenric, fellow 
monks of ours. When he was ill, inspired by the Holy 
Spirit, he asked that Chrift’s body might be given to him. 
And when his parents restrained him, he cried out loudly: 
“ Give me the body of the Lord.” They told the parish 
prieft what he had said. And he answered that it was not 
safe to give the Lord’s body to so young a boy, who does 
not understand the meaning of it, and so he took to him an 
unconsecrated wafer and when he was offering it to him 
and saying: “ Lo, here is the Lord’s body ” ; that the Lord 
might perfeft praise from the mouth of the child, and might 
destroy the unfaith of many, who have wrong beliefs about 
this sacrament, he inspired the boy to make reply : “ Why 
do you wish to deceive me ? This which you offer me is not 
the Lord’s body,” and the priest wondering at this saying, and 
judging that the boy was divinely inspired, brought him the 
holy communion, which the lad received with great devotion. 

Novice. —In my opinion the eager desire for the Eucharifl 
was the reason why both of these merited the spirit of prophecy. 

Mon\. —Of so great value is the desire for it, that some 
have even been illuminated with revelations by it. Here is 
an example. 


Of a lay-brother who in his desire to communicate, 
won for himself the spirit of prophecy. 

A certain lay-brother of Marienfield, on a certain festival, 
begged from his mafter permission to go to the monastery 


The Body and Blood of Christ 

to communicate, but he would not let him go, and while the 
others were going, he remained behind in great sadness. For 
he had a very eager desire to make his communion. That 
night and all the next day every thing which was done 
spiritually within the monastery, was divinely revealed to him. 
And although he was absent in body yet he was present in 
spirit, and communicated spiritually even if not sacramentally. 
When the brethren returned, he told them firft who celebrated 
high mass, next who read the epiflle and who the gospel ; 
likewise the monks who sang the responses and what lessons 
were read at evensong, he told them all to their amazement. 

Novice. —From this I feel flrongly that they who hinder 
so wholesome a desire in others, do not do well. 

Mon\. —That is very true as the following story will show. 


Of a religious woman who when she was refused 
communion perceived a great sweetness in her 
throat, at the same time noticing a sweet odour 
which came to her from afar off. 

A certain religious maiden but secular, begged the Lord’s 
body from her prieft and he angrily replied with some indig¬ 
nation : “You women are always wanting to make your 
communions according to your own pleasure.” And he did 
not give it her. She however through the whole mass and 
long afterwards felt so great a sweetness in her mouth and 
throat, that she had no doubt that the giver of all sweetness 
was present. This virgin on a certain day saw the Lord’s 
body being brought from afar, and perceived a wonderful 
odour proceeding from it. And she noticed this all the more 
plainly as she drew nearer to the sacrament. Gerlach our 
sub-prior told me this, saying that he had heard it from the 
lips of the aforesaid virgin. 


The Dialogue on Miracles 

Novice .—Since the Lord’s body is of such sweetness and 
such fragrance, I wonder why bodies are not refreshed by 
the eating of it alone. 

Mon \.—Although the Lord’s body is received with the 
mouth, yet it is much rather food for the soul than for the 
body and it is not incorporated with us but incorporates us 
with Christ. Nevertheless that the body of the communicant 
is refreshed by it I will show you by a double example. 


Of a woman who lived on the body of ChriSl alone. 

A certain woman as was told me by our monk Rener 
formerly scholafticus of S. Andrew’s in Cologne, was 
accuftomed owing to her great devodon to communicate very 
frequently. And the more she began to long after this 
heavenly food so much the more did she begin to dislike 
bodily food. And when she noticed this, she gained permis¬ 
sion from her prieft to communicate every Lord’s Day. And 
that life-giving food gave her so much strength that she 
waited till the following Sunday without any bodily hunger. 
After continuing this for a long rime she confessed to the 
aforesaid prieft: the grace that had been given her. Now 
he told so wonderful an event to his bishop, and the bishop 
fearing that there might be some deception in the reason for 
it, answered like a wise man : “ When she next comes to 
you, give her an unconsecrated wafer instead of the Lord’s 
body and in this way you will find the truth of this Story very 
soon. When the prieft did this, the woman not knowing 
that she was being tefted, as soon as she was at home, began 
to be so desperately hungry, that she thought she would die 
if she did not immediately get something to eat. But firft 
she ran to her prieft thinking that this hunger was due to 
her sins, and threw herself at his feet and with many tears 


The Body and Blood of Christ 

explained to him how the grace which had been beStowed 
upon her had now been withdrawn. And when he heard 
this, he rejoiced greatly and gave thanks to God who alone 
doth wondrous things, and gave her the true body of ChriSf. 
And when the bishop heard this from the prieSl, he too 
glorified God. 

Novice .—This is a marvellous Story you tell me. 

Mon\. —If Elijah the prophet could go in the Strength of 
barley bread for forty days and forty nights to Horeb the 
mount of God, why should you wonder if this woman could 
live in full health on the wafer of life? Manifold is the 
Strength which comes from it, not only of soul but also of 
body. You have another example quoted above about the 
virgin of Quida, who ate nothing except the body of Christ 
besides a grape which she sucked. You will find this Story 
in the twentieth chapter of the 7th book. Listen now to a 
Story which is full of glory. 


Of a tonight who triumphed in battle by virtue of 
the Holy Communion. 

Ludwig count of Lootz, father of the present count, held 
his county from Renthicke and on a certain high-born knight 
inflicted many wrongs in his absence, by usurping his 
property, and by plundering men who belonged to his county 
and when the count complained of this to all his friends one 
day he said to a noble who held property of him : “ Why do 
you not capture him for me as a robber? ” He answered: 
“ I could take him well enough if 1 could be sure that you 
would not do him a bodily injury.” And when he received 
his promise, he captured the knight, but the count, by an 
ingenious evasion of his promise immediately ordered a grave 
to be dug in which he had the knight wrapt in soft clothes 

The Dialogue on Miracles 

and placed without doing him any injury ; and so slew him 
by burying him alive. But immediately his kindred were 
enraged and went to the emperor Frederick, the grandfather 
of the present emperor, and made their charge againft the 
aforesaid nobleman with loud outcries, saying that the man 
had betrayed the knight to the count because he had been 
bribed by him. And then the emperor grew very angry, 
and was ready to condemn an innocent man, but an honourable 
knight went up to the tribune and sought and obtained 
permission to speak: “ Sir,” he said, “ you have scarcely 
heard the half of what is to be said. If the knight himself 
were present he would perhaps fully clear himself.” And 
when the emperor replied: “ You are free to go and fetch 
him,” the knight went and fetched the other knight. And 
when he had fully cleared himself through his advocate, the 
emperor replied at the instigation of the adversaries: “These 
are only words which will not gain immunity for him.” The 
knight who had brought the other into court opposed this 
and said: “ Sir, if you punish him, your word will never 
be believed in future.” The emperor was softened and went 
on: “ Let him go away now a free man, but if he comes 
after this into my hands, or into those of my servants, he 
shall pay the penalty for his treachery.” And when the 
nobleman reached the gate of the palace, remembering how 
long were the arms of kings, he flood Still and thought awhile, 
and then went back to the tribunal and said: “ Sir 1 cannot 
escape from your hands ; only I take courage from my inno¬ 
cence and from the mercy of God, so that I am at once ready 
to make my defence according to juStice. And since I am 
of noble birth I claim my right.” The emperor replied: 
“ Now you speak like an honeSt man.” On the other side 
they sought out a very powerful knight to meet him in single 
combat. On the appointed day, the nobleman after making 
his confession received the Lord’s body. And so putting 
his trufl in that sacrament, he entered the lifts to fight with 
his adversary. And when that man, being very Strong, 
attacked him and drove him before him, they came together 
in the hearing of the emperor and of his princes sitting round 
him, the fighting man cried out in a loud voice to the knight: 


The Body and Blood of Christ 

“ Tell me, have you eaten anything to-day,” when he 
replied: “ Yes, I have eaten the body of the Lord,” that 
wretched man added: “ Even if you had eaten the devil, 
this day, 1 will lay you low.” But that the faithful Lord 
might show the Strength of His sacrament. He took away 
the Strength of the blasphemer immediately after his 
blasphemous words and so Strengthened His knight that the 
other behaved before him like a boy and could not Stand up 
to him. And so having obtained the viStory by feeding upon 
the Lord’s body, the faithful knight returned in freedom 
with much glory to his own lands. This was told me hy 
our fellow-monk Theodoric, formerly count in Witten, who 
was present at the combat and saw and heard all that has 
been written here. So you see that the holy communion 
means safety both for body and soul. 


Of a \night who when hanged could not die until 
he received C hr ill's body. 

A certain noble knight who held both lands and a caSfle 
was accused by many before the aforesaid emperor Frederick 
that he had laid the province waSfe. And when he had often 
summoned him to appear but he did not come, at laSl, he 
proscribed him and ordered his own people to arreSl him. 
And while he lay in hiding and yet none the less continued 
his plundering, he was by chance captured by a certain officer 
and was hanged on a gallows according to the orders of the 
emperor. Three days afterwards a knight passing by that 
way saw him and said to his servant: “My God what a 
splendid man that was.” Then the servant answered : “ He 
was indeed a nobleman and your kinsman.” Then they 
drew near to take him down and bury him. Then he called 
out from the gallows to them: “ Take me down for I am 


The Dialogue on Miracles 

Still alive,” and when they thought that it was his ghoSt, he 
added: “ Don’t be afraid, because I am a Christian.” But 
when taken down he said as follows: “ Sinner that I am, I 
have paid a little worship to God, for which he has had pity 
on me. I have been accustomed to say to the Holy Trinity 
every day three pater-noSters and the same number of prayers 
for pardon preceded by the angelic salutation, besides five 
prayers with five pardons and an Ave Maria to the five 
wounds of ChriSt. And in the same way one prayer i.e. a 
pater-noSter to the angel to whom I am entrusted. Also, 
in the same way one to the body of ChriSt which every day 
is sacrificed through the whole world, so that I might deserve 
to be fortified so far by a viaticum at the end of my life. And 
this the Lord will grant me by His mercy. Wherefore I 
pray you will call to me a prieSt from whom I may receive 
it.” And when the prieSt came, he made his confession and 
communicated and soon after breathing out his spirit, he 
departed in happiness to Him in whom he had been incor¬ 
porated. And they buried him in the cemetery and spread 
everywhere the news of so great a miracle. 

Novice. —From this I now see that holy communion is the 
salvation both of the mind and body. 

Mon\. —That it is the salvation of the mind you have an 
example in the 16th chapter of the 2nd book, concerning the 
soldier of Rheims who by eating Him was brought to peni¬ 
tence. That it is also the salvation of the body, not only the 
present knight is an instance, who was kept alive by its power, 
so that he did not die, but you will see it more plainly by the 
following example. 


Of the maidservant of a priett who by means of the 
Lord's body recovered her senses. 

LaSt year in Witten a city of Westphalia when the maid¬ 
servant of the prieSt was going out of the house late one 


The Body and Blood of Christ 

night and saw the devil in the shape of one of her suitors, 
being terrified at the sight of him, she crossed herself and 
immediately the monfter disappeared. The devil appeared 
again to her and said: “ If you had not made this sign, you 
would not have got back to the house alive.” And when he 
summoned her again and she refused to go out, he added : 
“ Take off that cloak.” For it was of many colours. And 
she discovering him both by his voice as well as by the horror 
she felt, fell backwards, and completely loft her senses. But 
the prieft put in her mouth as a remedy an unconsecrated 
wafer, and when it did her no good, he wetted his finger 
with his tongue and touched the real body of the Lord. And 
when he had placed his finger in her mouth, immediately 
she recovered her senses, regained her power of speech and 
ftood up in full health. This ftory was told us by a certain 
Premonftratensian canon, who asserted that he had been in 
that city at the time. The aforesaid miracle I also heard 
from an abbot of the Benedictine Order. Hear now how 
much honour they gain who do honour to Chrift’s body. 


Of a soldier who in the presence of the body of 
Chrifl proslrated himself in the mud and did not 
feel any filth of it. 

During the rivalry between Philip and Otto, the lord 
cardinal Wido, formerly Ciftercian abbot, being sent to 
Cologne to confirm the eleftion of Otto, inftituted an excellent 
cuftom there. For he ordered that at the elevation of the hoft 
all the people in the church should proftrate themselves at 
the sound of the bell and should so remain until the chalice 
was blessed. He ordered further that whenever the Lord’s 
body was to be taken to a sick man, the prieft should be 
preceded by a scholar or bell-ringer, who should announce 


The Dialogue on Miracles 

its coming by a bell ; and so all the people both in the Streets 
and houses at the time might adore the presence of ChriSL 
And he told them a very wonderful happening at the same 
time. A certain knight in France was so devout that when¬ 
ever he saw ChriSl’s body elevated or carried paSf, he proSlrated 
himself and made his adoration. It happened that one day 
he entered the city clothed in his moSt coStly garments and 
when he found the Street in which he was riding to be 
exceedingly muddy, he was suddenly confronted with the 
Lord's body. And when he saw it, he deliberated for a while 
secretly and said to himself: “ What are you going to do 
now ? If you throw yourself down in this depth of mud, these 
delicate garments of yours will be ruined, but if you do not 
get down, your conscience will always accuse you of being 
a transgressor of so excellent a cuStom.” Why say more? 
Devotion prevailed, he leapt from his horse, threw himself 
into the mud where on his bended knees and with upraised 
hands, he adored the body of Chrift. And because the moil 
gracious Lord not only rewards in the future those who do 
honour to Him, but also, sometimes gives them back honour 
in this present life, was so wrought by His power that not 
a single speck of mud clung to his robes. Then remounting 
his horse with much wonder and being marvellously 
Strengthened in faith he gave glory to God. A similar thing 
happened to a nun in our own province. 

Novice. —I am greatly pleased to hear such miracles. 

Mon\. —Know this also, that as the Lord repays with 
honour those who do honour to His sacraments as we have 
shown, so He sometimes brings confusion as a penalty in the 
present life on those who blaspheme them. 


Of heretics who Stole the Lord’s body in the churches 
and how one of them was hanged for this. 

It is not long since some heretics, under pretext of religion, 
went into the diocese of Cologne and from several churches 


The Body and Blood of Christ 

Sole the Lord’s body. But for other portable property, such 
as chalices, books or robes of the priefts, they cared not at 
all. But one of them was caught in our province, and when 
asked what he had done with the Lord’s body, he replied: 
“ I threw it in the mud.” For this answer the wretched 
fellow was hanged and went down into the sewer of hell. 
But in the following synod it was laid down by the lord 
bishop Engelbert that in all churches of his diocese the Lord’s 
body should be kept under lock and key. 

Novice .—Why do heretics so eagerly attack the sacrament ? 

Monlf .—Because the faithful venerate it above all things, 
that is why heretics hold the same sacrament in the greatest 
abhorrence. I remember that I said many things in the 22nd 
chapter of the fifth book, and perhaps I spoke too Strongly, 
for I am afraid that some might be scandalised by what 1 
said there ; but God is my witness that all I said was to the 
glory of ChriSt and of the church, and to the confusion of 

Novice .—I confess that I am convinced how much grace 
they deserve who communicate worthily ; now will you go 
on to show me about those who consecrate unworthily. 

Mon\. —FirSt, I will show you from the scriptures, how 
perilously and how grievously those priefls sin who consecrate 


Of prieSis who consecrate unworthily. 

As we read in the book of Kings, Uzzah the prieSf, 
when the oxen kicked, Stretched out his hand to the Ark that 
it might not fall, and immediately the Lord slew him for his 
rashness. It is said that he had been with his wife that 
night. If a prieft going to raise the figurative ark is punished 
with death for this cause, what punishment do you think 


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the prieSts deserve if being adulterers and fornicators, 
they touch the true body of Christ with defiled hands. If 
John as said S. AuguStine had lived in a hermitage from his 
youth up, and as he was sanctified even in the womb of his 
mother did not dare to touch that tremendous Head of the 
hoSt so revered by angels, how should you a polluted sinner 
presume not only to touch but as it were to shut up and 
imprison in a part of your defiled body I do not say the head 
only, but the whole Chrift both God and man? I would 
give you many other examples againft wicked prieSls but I 
would rather give you examples which will edify you. 


Of a prieSl in Hadenmare who was seen to be 
chewing coals when he received the sacrament. 

In Hadenmare a town of the diocese of Treves when a 
certain prieSl, who is Still alive, was saying mass, Theodoric 
a monk of Eberbach, saw him chewing the blackeSl of coals 
at the moment of reception. Now this Theodoric is a prieSt 
of simple nature and upright and has been vouchsafed many 
divine revelations. I was living laSt year with my abbot in 
the same town ; for the house of Eberbach has a grange in 
that town, and it looks to the aforesaid prieSl to supply 
divine offices there ; the maSter of the grange told us saying : 
“ I am obliged to give so much money to the aforesaid prieSl 
that he may not negleCl the services ; for he is a man of 
perverse and luxurious life, and will often celebrate three 
masses in the day.” And the abbot replied : “ I would sooner 
give him money not to celebrate For whoso eateth unworthily 
eats and drinks to himself condemnation (i Cor. xi. 29). 

Novice .—What is the meaning of his being seen to chew 
coals ? Do then the wicked actually receive the Lord’s body ? 

Monk -—Yes they receive it juSt as the good do, but only 


The Body and Blood of Christ 

sacramentally. Fire makes charcoal and charcoal which is 
extindt is the fuel. For whoso handles and eats unworthily 
the body of ChriSt, prepares for himself everlasting flames, 
and unless he repents of so great a fault shall be for burning 
and the fuel of eternal fire (Isa. ix. 5). 


Of a Frisian priesl who trod upon the Lord’s body. 

A certain religious prelate in the country of Friesland, told 
me laSt year a very terrible thing about a priest. For his 
hands were so tremulous that he could not receive the Lord’s 
body except by means of a tube. One day the sacrament 
fell from his hands to the ground and fearing that he might 
be seen by someone who would make known his fault, fearing 
indeed the authorities of the church more than his own soul, 
he is said to have trodden it under foot. 

Novice. —In all the suffering of ChriSt I have not read 
any instance of such contempt. 

Mon\. —That is why Augustine says upon that passage 
they gave me gall to eat (Ps, lxix. 22), of those who crucified 
Him, they are like these who receive and consecrate unworthily 
he says. For those who despised ChriSt when reigning in 
the heavens sin more grievously than those who crucified Him 
when He was walking upon the earth. And that He is 
trodden underfoot by them, he says in another place: “ He 
treads Christ underfoot who sins deliberately, and he who 
receives Him unworthily.” It was for excesses of this kind 
that during our time Frisia was moft grievously Stricken, as I 
remember I said in the third chapter of the 7th book, where 
I spoke of the boxer who Struck the body of ChriSt from the 
hands of the prieSt. 

Novice. —I think that if wicked prieSts really believed that 
Christ’s body was present on the altar they would never dare 
such things. 


The Dialogue on Miracles 

Mon^.—Some believe and some do not. To say no more 
about the wicked I will give you an example about good 


Of Peter who believed that the blessed sacrament 
only, and no reality lay beneath the species of bread. 

In the church of S. Andrew at Cologne there was a certain 
canon in orders a priest, by profession a doctor, by name 
Peter. One day one of his fellow canons was ill and there¬ 
fore wished to communicate in his presence, and the priefl 
said to him : “ Do you believe that this is the true body of 
the Lord, which was born of the Virgin and suffered on the 
cross for you.” The other replied : “ I do believe ” ; the 
aforesaid Peter noticing what each said was terrified. After¬ 
wards meeting with Everard, the scholafticus of the church, 
by himself who also was present at the communion, he said: 
“ Did the priefl rightly ask the queflion of the sick man 
and did the other rightly reply? ” “ Yes,” he said, “whoso 

believeth otherwise is a heretic.” Then Peter crying aloud 
and beating his breafl exclaimed : “ Woe is me unhappy priefl 
that I am, how have I up till now celebrated my masses? 
For up till now I thought that the species of bread and wine 
were only sacraments after the consecration, I mean that 
they were only a sign and representation of the Lord’s body 
and blood. But afterwards for the undoing of this ignorance 
which was very great, he built a chapel and hospital where 
preachers now live, in honour of the Blessed Mary Magdalene 
in Stolckgasse. But if a well-read priefl and also a man of 
good life could thus err, what shall I say of private people 
and the wicked ? 

Novice. —If Chrifl upon the altar is handled and received 
by the wicked as well as by the good, I think that He mufl 
look in anger upon the wicked. 


The Body and Blood of Christ 

Mon\. —The look of ChriSf cannot be pitiless, but accord¬ 
ing to the following example you will see how dangerous it 
is when He turns away His face from them. 


Of a wicked priefl from whom the infant Chriil 
in the mass turned away His face. 

A certain priesl was once saying mass, and was holding 
ChriSl’s body in his hand when some one of those present 
saw Him as a boy with His face turned away from him. 
And when he realised this, he rightly imputed this turning 
away to his sins, and was so troubled that he might say with 
the psalmiSl: “ Thou didst turn Thy face from me and I was 
troubled ” (Ps. xxx. 8). I hope indeed that after this he 
amended his life. Indeed from some prieffs who consecrate 
unworthily, the merciful Lord takes away the sacrament, 
that they may not receive it to their condemnation. 


Of Erwin the priefl who loSl the Lord's body in the 

A priest Erwin in the church of the blessed Peter at 
Cologne was accustomed to say masses at the altar of the 
holy cross. One day after transubSlantiation had taken place, 
he put down the hoSt and it rolled off the altar. And when 
he sought it everywhere round the altar and the people helped 
him, it was not to be found. There is no doubt that it had 
been carried to the sublime altar of God by the hands of holy 



The Dialogue on Miracles 

angels, that a self-indulgent pricft might not consume it 10 
his own condemnation. For he had a concubine and lived 
with her openly. You have a similar Story in the fifth 
chapter of the second book, of the prieft from whom a dove 
had carried off the sacrament on account of his fornication. 
There are other prieSts so negligent about the sacrament of 
the altar, and so much without devotion, that from habit 
of consecrating the Lord’s body they do not discern it from 
ordinary food. 


Of the abbot Daniel who found raw flesh in the 

Abbot Daniel of Schonau when he was prior of our house, 
entered the chapel of S. Reynold as he told us himself, this 
chapel lying next the church of the Holy ApofUes in Cologne. 
When he was clothed with prieStly robes and the people 
had been summoned by a bell to hear mass whilst he was 
preparing the chalice, he found within it a particle of raw 
flesh adhering to it. Very much terrified, while he was 
debating within himself whether he should go on with the 
mass or should Stop, fearing to scandalise the people if he 
were to take off his robes, he placed the head upon the 
chalice, poured in wine and water, and so continuing the 
celebration he consumed the whole together. When the mass 
was over, he asked a recluse to whom the care of the chalice 
had been entrusted, who had laSt used this chalice for a 
celebration. She replied: “ Dom Bertolph, who is called 
the guzzler of bacon.” For he was canon of the aforesaid 
church of the holy apoftles, a very worldly prieft having no 
spark of religion or devotion or the fear of God. I think 
that I was present at this very mass. The aforesaid Daniel 
confessed to us, if not to me at that time, that never had he 


The Body and Blood of Christ 

had so much comfort in any mass either before or afterwards 
as he had in that one. Afterwards when this Bertolph was a 
guefl among us, our abbot told him this ftory of his 
negligence ; but I do not know how he made satisfaction to 

Novice.— It would be better for priefts of so wretched a 
way of life of whom you have juft been speaking, to make 
a pretence of celebrating without words or any intention 
rather than to consecrate the Lord’s body and receive it to 
their own condemnation. 

Mon\. —Some authorities say that such men sin the more 
grievously because in this sacrament nothing ought to be 
done by pretence, or by trickery or otherwise than is laid 
down in the church. We ought to hold the same opinion of 
those who say mass when not ordained and ape-like copy 

Novice .—How do you prove this? 

Mon/{. —Uzziah, king of Judah, when he usurped the 
prieftly office through excess of devotion, was ftricken with 
leprosy by the Lord. I do not doubt that there were many 
wicked priefts under him making unworthy sacrifices, who 
nevertheless received no punishment. The fault may be seen 
from the punishment. Liften while I tell you a modern 
example of this. 


Of a prieft who celebrated without having been 
ordained, and his hands were devoured by fire from 
on high. 

As the above-mentioned Daniel told me, there was a prieft, 
when he was ftudying at Paris, who presented a very terrible 
sight to the congregation in the church of the holy Mother 
of God. For his hands had been almoft entirely consumed 


The Dialogue on Miracles 

by fire from on high. And when the bell-ringer asked him 
secretly to what Order he belonged, he answered: “ A priefl ” 
and went on : “ Never have these hands been anointed with 
the holy undtion.” And he perceiving by the spirit of 
prophecy that he was discovered confessed his fault. How 
greatly displeasing to Chrift is so great presumption will be 
shown by the following example. 


Also about another who being unordained was 
celebrating and saw the crucified weeping over him. 

A deacon of Steinveld of the Premonflratensian Order, 
Gerard by name, apoftatising, pretended that he had received 
priefls’ orders about four times and the unhappy man was 
celebrating as it were his firft mass, a priefl msTrucling him, 
in Cologne in the church of S. Michael’s which is situated 
near the gate of Mars. I was then a scholar and was present 
at that mass ; whereat I noticed that he received many 
oblations. He afterwards confessed to the prieff who was 
helping him and from whom I heard it that, as often as he 
turned to the people, he saw the crucified Standing over 
againft him and weeping. For this image is a large one 
of great antiquity and well carved. For the gracious Lord 
who in former times wept over the evil nature of the city 
of Jerusalem, condescended to weep again over so great pre¬ 
sumption. And considering from the tears of the divine 
image the greatness of his fault and led thither by penitence, 
he sought the apoftolic see and ended his life on the journey 
thither. Let what I have said be enough about priefts who 
consecrate unworthily. 

I will give you a few examples of those who receive 


The Body and Blood of Christ 


Of how the holy EuchariSl ought to be received. 

In Exodus the Lord laid down that the paschal lamb should 
be eaten roaSt with fire and with wild herbs and with loins 
girt up. If this is laid down of the figurative lamb as a 
representation, how will anyone dare to come to the eating 
of the true lamb without the fire of charity, without bitter¬ 
ness of heart and purity of body. Nicodemus brought about 
too lbs. of myrrh and aloes and wrapped the Lord’s body in 
pure linen and afterwards buried Him in a new tomb in 
which no man had yet been laid and doff thou, whoever thou 
art, being in sin dare to lay the Lord in a filthy tomb without 
myrrh and aloes, i.e. without bitterness of penitence and 
contrition of heart? The paschal lamb was taken away on 
the 10th day of the month and was sacrificed on the 14th ; 
by which it is shown that no man ought to approach the 
EuchariSl unless he has fulfilled the commands of the Deca¬ 
logue and the teaching of the four evangelists. Listen now 
what they deserve who communicate unworthily. 


Of Wiricus the lay-brother who was seen to eat 
coals in the place of the sacrament. 

In Hemmenrode there was a lay-brother named Wiricus. 
This man, before he took the vows, had lived ill and had 
amended his life only to a moderate extent when he entered 
the Order. One day when he was going to holy communion 
with the reSt of the brethren, at the moment when the prieSt 
offered him the Lord’s body another lay-brother spiritually- 
minded saw, not the sacrament, but blackest coal put into 
his mouth. Let the reason cited above in the 54th chapter, 


The Dialogue on Miracles 

be assigned concerning the prieSt of Hadenware. Some are 
not allowed to consume the Lord’s body that their guilt may 
be manifested. 


Of a lay-brother who had not given up his property 
and who was not able to eat Chrifl's body. 

It is scarcely two years ago since a lay-brother of our Order 
fell greviously sick in the house of Poitou called Fumoringens. 
When the abbot heard his confession and very carefully warned 
him to cleanse his conscience diligently, they brought him 
the Lord's body. Which indeed he received with open mouth 
but found himself unable to close his mouth in order to 
maSticate it. When all present were astonished, the prieSt 
withdrawing the sacrament gave it to another sick man who 
received it with devotion and consumed it without any 
impediment. Not long afterwards this same lay-brother 
died ; and the cause which flood in the way of his 
salvation, was made known. For they found round him 
when he was washed five shillings not of silver but of 
brass. And it was not lawful for him to have any money. 
And when they saw this, they glorified God. And at the 
command of the abbot they buried him in the open country 
and threw upon him these same shillings, all who were 
present, saying: “ Thy money perish with thee.” When the 
same abbot was telling the Story at the next general chapter, 
he went on : “ And that you may know it was not sickness 
that was the reason why he could not eat the Lord’s body, 
that same day he had eaten a whole fowl.” 

I consider that I have now satisfied you that the true 
body of ChriSl is beneath the appearance of bread and the 
true blood of ChriSt after the consecration beneath the species 
of wine, and that those who worthily consecrate and those 


The Body and Blood of Christ 

who worthily receive, win for themselves grace and those who 
do the same unworthily, win punishment. 

Novice. —Even if I had doubted about these things, hence¬ 
forth I could not doubt any longer. 

Mon —Finally, I will tell you now how far this distinction 
is pleasing to God, if those things be done purely and care¬ 
fully which are necessary to so great a sacrament. 


Of the hod which in belle leapt up from the corporal 
because a worm had been coo\ed in it. 

This thing which I relate took place in a town near Cologne 
within the la£f two years. One day when the prieSt was 
saying mass and the gospel was said, as is the cuStom for 
seculars and when the scholar who was serving, had placed 
the hoft on the paten and put it down upon the corporal, it 
immediately leapt off. The prieSl, thinking that this had 
happened by chance, and that the hoff had not been properly 
placed, forthwith covered the same, which as he looked, leapt 
again further than before. And when he tried the third 
time, it was hurled from the altar as if driven by a whirlwind. 
He was greatly terrified when he saw this and thinking that 
he was unworthy of so high an office and ordering the scholar 
to put aside this particular hoSf, he consecrated another which 
the scholar brought. But when mass was over, he took with 
him the aforesaid hoSt, hurried to Cologne and finding the 
priors at the church of the Holy Apoflles, he showed them 
the hoSf, and told them what had taken place concerning it. 
While all were wondering what the cause could be, one of 
the clergy held it up againSt the light and saw a spot in it. 
When they broke it into small pieces, they found cooked into 
it a bug, which is commonly called a louse. All who were 
present, glorified God. There is no doubt that it was rejected 


The Dialogue on Miracles 

by the holy angels, who did not suffer that bread polluted 
by so filthy a worm should pass into the body of the Lord by 
the miniflration of the prieSL Hellewic, prior of Mount S. 
Walburgis testified that he himself saw the same wafer and 
the priest is Still alive. If anybody disbelieves me let him ask 

But you see how great is the negligence of our prieSts. In 
ancient times regular prieSts themselves cultivated the ground 
for wafers that were to be used, they sowed the seed, threshed 
the corn, ground it, formed the wafers and baked them. And 
they were of purest form. Nevertheless, in those wafers 
there was only a type or figure. Alas, nowadays the wafers 
under which the truth resides, that is the body of ChriSI after 
consecration are only kneaded, formed and baked carelessly 
by the wives of bellringers and such, and that is why examples 
of negligence occur. 

Therefore when our abbot was about to celebrate mass one 
day in a certain church and the wafers appeared very black, he 
said to the bell-ringer: “ Of what corn are these wafers 
made? ” And when he replied : “ Of oats,” he would not 
celebrate, rightly urging that it would be null and void, since 
there was nothing there for consecration. 

Novice.— What do you think about spelt? 

Monk. ■—When asked about this, the lord pope Honorius 
by letter from a certain abbot of our order, replied that spelt 
is rather belonging to the barley tribe than to wheat. I will 
give you an example, however, of a corporal. 


Of a corporal which grew spotted with blood 
through the touch of a pregnant nun. 

In a convent of nuns when one day the guardian of the 
nunnery, a spiritually-minded woman was washing a 
corporal, a certain young girl who had been appointed to 


The Body and Blood of Christ 

help her, spread it out to dry when it was washed. At her 
touch there quickly appeared a spot of blood and when the 
guardian saw this, she again washed the corporal and washed 
away the spot ; but, as soon as the girl touched it with her 
hand, the same spot re-appeared. The miracle was reported 
to the abbess ; prayers were appointed, and the cause revealed ; 
the fad was sought out and discovered. For, she had been 
impregnated secretly and was thus unworthy to touch the 
corporal. How pleasing to God are clean hands for this 
office, the following example shows. 


Also of a corporal which Gottcschalf tore in drying 
and which was repaired by divine fire. 

One day when Gotteschalk of Volmarftein, whom 1 
mentioned above, had with our sacriftan spread out the 
corporal to smooth it, he tore it in the middle, and the sacriflan 
folding it up, put it back in the chef!. Afterwards, when 
he unfolded it and found it whole, he wondered greatly, 
putting it down to the sandlity of of the priefl of whom I spake. 
You have heard above, in the 20th chapter of the 7th book 
how much grace the virgin of Quida won in the drying 
of a single corporal. Therefore, is Chrifl our passover 
sacrificed. For He Himself is the true lamb who has taken 
away the sins of he world. 

Without eating this lamb, we do not go out of Egypt 
safely, i.e. out of this world. The differences and methods 
of consumption are clearly enough shown in the firfl chapter 
of this book. 

Let us ftudy so to eat it, that by its flrength, we may be 
able to come out of the desert of our religious life into the 
true land of promise ; in which we may win grace by His 
help and with Him celebrate the laft and eternal passover. 





What is a miracle? By whom are they performed, 
or in whom? Further, what is the cause of 

Not without good reason do I think that we ought to 
handle miracles after the sacrament of the body and blood 
of Chrift, because those who worthily consecrate or participate 
in it, are sometimes lit up by the glory of miracles. For 
although all that has been said in the former books, is 
miraculous enough, yet in the present book, I propose to say 
something about things that are miraculous and I think it 
is fitting that this should be done in the xoth book, because 
Egypt was Stricken very miraculously with ten plagues. 

Novice .—What is a miracle? 

Mont {.—We speak of a miracle whenever anything is done 
contrary to the wonted course of nature, at which we marvel. 
A miracle which takes place according to higher causes is 

Novice .—By what agent or agents are miracles performed ? 

Mon \.—God is the author of all miracles (Ps. lxxvii. 15). 
Miracles are even wrought by wicked men as well as by the 
good. Of the good there is no question ; but, of the wicked 
the Saviour says: " Many shall say to Me in that day, Have 

The Dialogue on Miracles 

we not in Thy name prophesied and in Thy name cast out 
devils, etc.” up to " I \now you not" (Matt. vii. 22, 23). 

Novice. —What is the reason of miracles? 

Mon\. —The reason is manifold and not to be explained 
by me. Sometimes God works miracles as in the elements 
that he may show His power to mortals. Sometimes He 
beftows various tongues, or the spirit of prophecy that He may 
show His own wisdom. Sometimes He grants the favour of 
healing, that He may declare to us His great pity. 

Novice. —In what do miracles take place ? 

Mon\. —In men, in the elements, to wit, fire, air, water 
and earth, in birds, fish, beafts and reptiles. And in order 
that these things may be better underflood by you, I will 
add some examples of each. Further, of the saints who 
were before our times, I could easily tell you of a vafl number 
of miracles ; but the writing of others impose silence upon 
me. Nevertheless I will tell you some things at which you 
will wonder greatly. 

What follows, happened in our own times. 


Of Winand who was carried from ferusalem into 
the diocese of Liege in less than an hour. 

In the diocese of Liege, there is a town called Elzelo, where 
lived a layman of holy life named Winand, the uncle of our 
monk Winand from whom he got his name. He, at one 
time, set out for Jerusalem with some friends from his own 
province to make a pilgrimage, but when on Eafter Day 
after the solemnity of mass, they were preparing for their 
return, the aforesaid Winand, as it became a devoted man, 
said: “ It is convenient my brethren that we should reft on 


Of Miracles 

this mo$t sacred day and listen to the voice of God through 
all its hours,” yet he could not persuade them. And so they 
hastened to the harbour while he himself remained behind 
and attended to all the duties of that day and afterwards on 
the next day took up his journey alone. And a person of 
reverent character and appearance met him riding on a horse 
and saluted him saying: “ Why, my good friend, are you 
going thus alone and whence have you come? ” and he 
replied: “ I have come from Jerusalem and thus and thus 
it happened to me ” ; the other forthwith added : “ Climb 
up and sit behind my back, we will soon overtake your 
friends. And when he had done this, he put him down the 
same day near the town we mentioned saying: “ Do you 
know where you are ? ” When he said “ 1 indeed recognise 
the province, but I do not know what is going on around 
me,” the horseman added: “ Because you have honoured 
ChriSt, therefore was I sent to take you home. See there is 
your house, go and tell them what wonderful things He 
hath wrought on your behalf.” But when his acquaintances 
saw him, they said : “ Where are your companions? ” He 
answered: “ I was in Jerusalem, and they left me there yeSter- 
day, setting out before me.” And they did not believe him 
and said to each other: “ That old man is mad.” But he 
leaving the jeSts of his fellow-citizens, with the money 
which he had over, thanks to his celeStial escort, went to the 
church of the blessed James the apoSlle and came back again 
before his fellows returned. Therefore God was glorified 
by double witness, to wit, that of the pilgrims, that he had 
been left behind in Jerusalem on EaSter Day and of his fellow- 
citizens, that the next day he had been seen in Elzelo ; so the 
Lord was magnified by both parties, spreading abroad every¬ 
where such wonderful things. 

Novice. —If Gerard of Gotenbach, as was said in the 8th 
book and the 59th chapter, was translated in a moment of time 
from India into our province, by the ministry of the devil, 
yet, by the order of God, I do not wonder at this Story of the 
heavenly messenger. Ancient miracles are renewed again 
in our time. Elijah the Tishbite was carried to paradise by 
chariot and horses ; but this man, no less miraculously, was 


The Dialogue on Miracles 

borne in a moment of time by a horse and its rider over many 
vafl spaces of sea and land. 

Mon —I agree with you. Listen now to some miracles 
of persons of our Order. 


Of an idiot mon\ who in sleep received the know¬ 
ledge of preaching. 

What I am going to tell you, I have heard from some abbots 
of our Order. A certain monk by a noflurnal vision saw 
himself carried to a temple in heaven, where he was clad in 
alb and Stole and read the gospel in the presence of the Lord. 
This man was a deacon and feeble-minded. But when he 
sought from the Lord the blessing of being able to read, 
he received this answer: “ From henceforth have power and 
Strength to preach the word of God, whenever it shall be 
laid upon you.” But when the gospel was finished he 
understood that it was a dream. Yet wondering about so 
manifest a vision, he said to himself : “ To-day, you are going 
to read the gospel at mass ; if you find the Stole of the same 
colour as you saw in heaven, the vision is true.” But, by the 
will of God, it happened that a similar Stole was put out by 
the sacriStan. Immediately, as if certified about the vision, 
he related to the abbot what he had seen and being commanded 
by him to preach the word of God, he expounded it so 
excellently and so efficaciously, though entirely unprepared up 
to this day, that he utterly bewildered all his hearers. At 
other times indeed, he possessed no learning. 

Novice. —The miracle of Solomon who received all know¬ 
ledge in his sleep, was fulfilled in this man. 

Mon\. —Yes, for God is the Lord of wisdom. By giving 
them knowledge miraculously, as has been said, and in other 
cases by taking away by no less a miracle what they have held. 


Of Miracles 

chapter IV. 

Of a cler\ who lofl his knowledge of letters through 
being bled and after the passing of a year recovered 
it by another blood-letting. 

The abbot of Michaelftein, when passing through Hem- 
menrode at the time of a general chapter, recounted there 
an exceedingly wonderful event. “ There was amongst us," 
said he, “ a clerk with quite a good knowledge of letters. 
One day on being bled he so entirely loft his learning that 
it seemed as if it had passed out of him with his blood. From 
that moment he knew not a single letter and could neither 
understand nor utter a single word of Latin. And that you 
may be sure that the mere loss of understanding was not 
the cause, but the power of God, he fully retained his know¬ 
ledge of all faifts experienced before this. Having with 
sorrow explained to many this wonderful deprivation he was 
was advised by one as follows: “ When the time comes round 
in the year, be bled again on the same day and at the same 
hour. Perhaps you will recover what has been taken from 
you.” And when he had done so, he recovered his former 
knowledge. “ This was the Lord’s doing, as also were the 
preceding miracles, and it is wonderful in our eyes.” Through 
the agency of this one or that has the Lord granted the 
blessing of renewed health. 


Of the lay-brother of Eberbach by whose touch the 
sick were healed. 

There lived in Eberbach a lay-brother who was a plain 
good man enfeebled by age. On him the Lord had con¬ 
ferred such favour that at the touch of his hand all kinds of 


The Dialogue on Miracles 

disease were driven away. When this was discovered by 
people in the world, rich and poor of either sex flocked to 
the monastery for healing and experienced the power of his 

The abbot seeing the quiet of the brothers disturbed by 
the crowds and the house not a little burdened by the expense, 
ordered that brother in future not to lay his hands on any 
seculars. And from that hour the power in him to work 
miracles came to an end. This was told me by the monks 
two years ago when I was at Eberbach. Now I visited the 
holy man and when I asked him to pray for me, he replied 
simply: “ Every day I pray for you and for the whole 

Novice. —By what works is such power won ? ” 

Mon \.—To answer that I will give you an illustration. 


Of a mon\ who despised temporalities, the touch of 
whose garments cured the sic\. 

Recently an abbot of our Order told me of a certain monk 
on whom such favour had been conferred by the Lord that 
many were cured by the virtue in his garments. Often, if 
he is Still living, the brothers are restored to health by putting 
on his clothes or girding on his belt. Once on a time his 
abbot pondering on this and seeing nothing remarkable in 
the man, spoke to him privately as follows: “ Tell me, my 
son, what is the cause of these great miracles ? ” He replied: 
“ I know not, my lord. I do not pray more than the 
rest of the brothers, I do not faSt more, I do not take less 
sleep, I do not work harder ; but one thing I know, that 
success cannot puff me up nor failure break my spirit, whether 
in my own person or in that of others.” And when the 
abbot said : “ Were you not disquieted by the recent burning 
of our grange by that knight? ” he replied: “ No, I committed 


Of Miracles 

myself wholly to God. If I have a little, I accept it with an 
offering of thanks ; if much, again I thank God.” And 
the abbot perceived that the cause of such powers was his 
love of God and his scorn for the things of earth. The 
sacred virtues, faith, that is, hope and charity, juflice, 
humility, obedience, zeal for discipline and pity are often 
rewarded by the glory of miracles, as is shown by the follow¬ 
ing instances. 


Of a countryman shut up in a dungeon in Hemers- 
bach who was freed by S. fames. 

Near Cologne two families of countrymen carried on a 
very bitter feud. One being the weaker removed to the 
neighbouring caffle of Hemersbach. From this they inflidfed 
considerable loss on the opposite party and having one day 
taken one of them, three of the number wanted to extort 
money from him saying: “ If you do not give us money, we 
shall punish you for it.” To which he replied : “ I have 
three halfpence. Buy cakes with them and eat them, for 
you will get nothing more.” And having faith in God and 
S. James he added : “ I have five marks at home in my chefl, 
and new shoes, in which I am going to the shrine of S. 
James ; I will not give you that money. On S. Stephen’s 
day I shall set out and leave you before daybreak.” They 
were surprised at the boldness with which he spoke, but 
bound him with fetters and put him into the dungeon, 
appointing eight men to guard him that night. Once and 
again they asked him if he was ftill there, and each time 
heard his reply that he was. Making the same enquiry a 
third time they got no answer, because the power of faith 
had already taken him out of the closed dungeon. On hope 
much has been said in earlier chapters, but the following 
shall set forth the virtue of charity. 


A 12 

The Dialogue on Miracles 


Of the abbot who when lovingly admonished by his 
mon\, ate meat. 

A certain abbot of our Order commanded one of his monks 
who was ill, to eat meat. He at once obeyed him, but 
reluctantly, and replied to the abbot “ I too ask you in the 
same loving spirit to eat meat with me.” The other at once 
falling in with his desire sat down, took a morsel from the 
monk’s trencher and ate it. Next day, if I remember 
aright, he went into a church where a man was being 
tormented by an evil spirit. Being asked by the bystanders 
to exorcise the demon he burSt into these words: “ With 
the same spirit of love with which I ate meat for the sake 
of my monk, I adjure thee, foul spirit, to come out of this 
man.” Immediately at that word he came out and fled, as 
if he could not endure the flame of his love. How pleasing 
to God is love, is shown more fully through the vice of 


Of a mon\ who proceeded to eat putrid meat 
through unwillingness to eat meat in obedience to 
his abbot. 

Another abbot having a sick monk ordered him to eat 
meat to recover his strength ; but he was exceedingly 
obstinate and would not obey the order. The Lord however, 
to show that obedience was better than the sacrifices of fools, 
presently made the monk go mad, and he ran into the fields, 
where Stumbling upon a dead dog, he began with much greed 
to eat the putrid flesh. And because he did wrong in the 
matter of flesh, in flesh was he punished. What afterwards 


Of Miracles 

became of him, I know not. These two miracles were 
related to me by John, the dean of Aix, who averred that the 
tale told to him was true. Monks should listen to these 
and obey, and not prefer their ignorant abstinence to a loving 
spirit. I will adduce Slill another instance, by which you 
will see how good is the virtue of charity and how dangerous 
the fault of disobedience. 


Of a woman delivered from a devil and then crushed 
by him for disobedience. 

A certain noble lady in Saxony was grievously tormented 
by a devil who haunted her. Her servants to reSlore her 
sanity, took her to various shrines of the saints and one day 
a prieSf coming up, a man of mean appearance, but endowed 
with the grace of God, felt pity for her torments. For out 
of his abounding charity he besought the Lord and drove 
out the devil, restoring the woman to her right mind. But 
he charged her to receive the sacrament for thirty days whilst 
remaining in the same place, and to hear the services of the 
canonical hours for those days. After she had done it for 
nine days, her people thinking it no harm, took her away. 
On the way she was Struck by a great guSt of wind, thrown 
down and so utterly dashed to pieces by the devil that all 
her limbs looked juSt like human entrails. 

Novice. —What was the reason for so cruel a punishment? 

Monk_. —Disobedience. You have a similar case in the 
dialogue of S. Gregory concerning a cleric possessed with a 
devil, who was freed by S. Benedict. He had ordered him 
never to take holy orders, but after many years he disobeyed 
and at once the devil entered into him, tormenting him until 
he breathed his laSf. 


The Dialogue on Miracles 

chapter XI 

Of a demon whom Albert Scothart drove out in 
droll fashion. 

The abbot of Ahringberg, a rich abbey of the Black Order 
in Saxony, lately passing our way, told us of a very droll 
miracle of the healing of a certain demoniac woman. “ There 
is,” said he: “ among us, a pious knight named Albert 
Scothart. He before taking the vows was so vigorous a 
soldier and so famous in war that almoSt all the nobles of our 
land rivalled one another in sending him gifts, such as war- 
horses and coSHy garments, so as to win his friendship. 

One day, as a girl of twelve years old, the daugner of a 
knight, sitting in a church was being exorcised by monks, 
breaking out into a laugh she cried : “ See, here comes my 
friend, here comes my friend.” When they asked about whom 
she was speaking, she answered: “ You will see him all 
right.” For she meant that knight, who at the moment had 
been some way off the church. But the nearer he came, the 
more she showed her delight. When he entered the church, 
she rose up to meet him clapping her hands, and bade him 
“ Good Day,” saying: “ Here is my friend, go, go and let him 
come here. Now he was dressed in slashed scarlet and coming 
up to her he said“ Am I your friend ? ” To which the devil 
replied by the mouth of the girl: “Yes, my beSf friend, for you 
do everything I want.” At these words the knight was much 
confused, although pretending not to be. He said however 
with a smile: “ You are a Stupid and silly devil. If you 
had any sense, you would go with us to the tourneys, where 
men are taken and slain ; for why do you without reason 
torment this innocent girl? ” But when the devil said If 
you want me to go with you, let me enter into your body,” 
the knight replied : “ You shall certainly not enter into me.” 
And the devil said: “ Let me sit on your saddle.” And 
when he refused to do that, he begged for a place on some 
part of the horse or the bridle, but to all he said ‘ no.’ Again 


Of Miracles 

the devil said to him: “ I cannot run afoot. If you wish 
me to go with you, give me at leaf! some place near your 
person.” Now the knight feeling pity for the girl, said to 
the devil: “ If you will leave her, I will allow you one opening 
in my coat on condition that you in no wise harm me and only 
Stay with me whilst on my way to the tourney. When I 
give you the order, you will go of your own free will and 
without dispute.” And the devil took an oath and said : “ I 
will not harm you, but advance you.” And going out of 
the girl he leapt into the opening of his coat, passing with 
marvellous speed. From that hour such glory came to the 
knight in the tourneys that he overthrew whom he would 
with his lance, and at will took captives. Wherever he went, 
the devil went too and they talked with one another. When 
the knight prayed too long in church, the other would say: 
“Now you are mumbling overmuch.” When he sprinkled 
himself with holy water, again he would say: “ Mind you 
touch me not.” And the knight said to him: “ If a single 
drop touches you, I shall be sorry.” 

At the time when the cross was being preached and 
the knight entered a church to take it, the devil Strove 
to draw him back saying: “ What are you doing 
here?” The knight replied: “I propose to serve 
God and to renounce you. Therefore flee from me.” 
When the knight said that, Satan answered: “ What have 
I done to displease you? I have never hurt, but enriched 
you. Through me you have become exceedingly famous. 
Yet I cannot remain with you without your consent, for so 
I promised.” Then said the knight: “ Behold, I now take 
the cross, and I adjure you in the name of the crucified to 
leave me and never to return.” And the devil left him. 
Presently signed with the cross he passed over sea and there 
he fought for Christ two years. Then he returned and built 
a great and very rich gueSt-house for poor travellers ; for 
he had an income of more than three hundred pounds accord¬ 
ing to the aforesaid abbot. In that gueSf-house to this day 
he and his wife in religious habit serve the members of 
ChnSt, devoted upholders of all men of religion and especially 
of our Order. To them he used to say in jeft: “ Ye lords 


The Dialogue on Miracles 

abbots and ye monks are not holy ; we knights are the holy 
ones who busy ourselves with tourneys, for the devils obey 
us and we drive them out.” 

Novice.— I did not know that devils could be caSt out in 
such a merry fashion. 

Mon \.—-Not jeSting but the power of pity caSt that one 
out. What power with God charity and brotherly pity have, 
is declared by the next miracle. 


Of Theodoric, the knight of Rulant, who when 
suffering from a bloody flux, put the Saracens to 
flight in a miraculous way. 

Brother Walter, a monk of Hemmenrode, often tells of a 
wonderful miracle which he witnessed. When the crusaders 
in their firs! expedition were besieging the city of Askalon, 
it chanced one day that the Saracens made a sortie and drove 
the ChriSfians by a violent attack into their own camp. Now 
there was there at the time a young knight named Theodoric, 
the brother of Conon of Rulant who is Shill living. He was 
so ill and weak through a bloody flux that he was turned 
over on his bed not by his own effort but in the sheet. He 
when he heard the uproar and the shouting of the fugitives, 
asked what it was. And being told the truth, he ordered 
his armour to be brought and put upon him as he sat on the 
bed. Finally his war-horse was harnessed and he girded 
with his sword asked to be lifted upon it, and the blood flowed 
even over the saddle. Taking his lance he sallied forth 
saying: “ God help me and the Holy Sepulchre.” And he 
burSt with such fury on the Saracens, passing through and 
circling round, finking and driving them, that all the 
Chriffians were inspirited and encouraged by him alone to 
the point of expelling the foe from the camp. This done, 
he returned to his bed of sickness and died three days later. 

LiSlen now to a very famous miracle of juStice. 


Of Miracles 


Of a knight whose vineyard after the crop had been 
gathered, was miraculously replenished because of 
the liberality of his tithe payment. 

A certain knight in the payment of his tithes used to show 
such piety and honeffy that it was his desire to offer them 
without delay, deceit or annoyance. Now he had a vine¬ 
yard which produced about ten wagon loads annually. One 
season, more by the dispensation of God, as was afterwards 
made clear, than by the inclemency of the weather, when 
the grapes were gathered and the wine came from the press, 
there was found to be only one wagonload. When he heard 
this, the knight made a reply to his servant which deserves 
to be remembered. “ What was mine,” said he, “ The 
Lord gave me. I will not take from Him His portion. Go 
and give the load to the prieil for his tithe.” And that was 
done. At the same time the knight’s brother, a priest, passing 
close to the vineyard, saw it crowded with grapes ; and 
presently going to his brother, he charged him with negledt, 
saying: “ Why is not your grape harvest gathered? ” And 
he replying: “ It has been gathered in,” the prieft rejoined: 
“ Certainly not; for I have juft seen it full of grapes.” 

Enquiry was made and the truth discovered ; and in no 
year did it ever produce a more abundant crop than in that 
one. The ffory was told to me at the time when it happened 
and I am very sorry I have forgotten the name of the knight 
and the place. I will tell you of another miracle of humility 
of some consequence. 

ib 3 

The Dialogue on Miracles 

chapter XIV. 

Of a lay-brother by whose prayer a broken pot was 
miraculously mended. 

There was in Hemmenrode a worthy lay-brother named 
Everard, who was a porter at the middle gate. At times 
he went out with the wood-cutter brothers into the woods, 
took charge of their tools and prepared their food. One of 
these days, waking later than usual after the brothers had 
already gone out to their work, he hurried his prayers that 
he might prepare their food for them in good time. Whilst 
at prayer he placed a brazen pot on the fire, but forgot to 
pour in water. After a time meaning to put the herbs into 
the pot, he found it red-hot ; and being flustered and losing 
his head, to save the pot he poured in cold water. And it, 
as pots will do, bursting asunder broke. But not having 
another pot, in which he could make provision for the 
labourers, he bent his knees in prayer, humbly with tears 
beseeching God to give him pity and counsel, that the labourers 
might not through his fault lose the meal they expected. The 
good Lord marking His servant’s humility listened to his 
prayer. And he rising from it saw that very pot Standing 
whole near him. Giving thanks therefore to God, he seized 
the pot, poured in water, placed it on the fire, put in herbs 
and cooked them with all the speed he could. When they 
were sufficiently cooked, he sounded the nine o’clock summons 
and the brothers having said grace sat down for refreshment. 
After their refection they declared that the whole of the time 
they had been there they had never eaten such good herbs 
and at the same time they expressed their wonder that he had 
signalled nine o’clock earlier than usual, whereas on the 
contrary he had supposed them to be angry, that he had Struck 
the hour later than usual. No doubt he had thought a very 
long time had passed in the cooking, because he did not fully 
realise the valuable aid of divine co-operation. On the sub- 
je<ft of obedience however I will add a miracle Still more 
remarkable than that juSt told. 


Of Miracles 


Of a lay-brother through whose obedience the peas 
drying in a field were miraculously turned over. 

In the aforesaid house the lay-brothers had reaped a crop 
of peas. As it lay scattered over the field for drying, these 
lay-brothers went to the prior and said: “ Unless the whole 
brotherhood come out quickly, the sick as well, and turn 
over the peas, the whole crop will be lofl.” For they were 
afraid of rain which threatened. And the prior gave orders 
for all who were able to get ready. At once a lay-brother 
from the infirmary, a simple man in the abounding heat of 
zeal hurried there before them all. And when he came near 
the field where the peas lay, they were turning themselves 
before his eyes in various places in a wonderful way. When 
he saw this, he returned giving thanks to God, and the prior 
meeting him asked: “Why are you returning, brother?’’ 
And he replied: “Lord, there is no need for you to go any 
farther, for the peas are all turned.” “ Who turned them? ” 
said he. And the lay-brother humbly replied: “ He who 
could well do it.” Then the prior finding it to be so, went 
back with the brothers not without great amazement. 

Novice. —I have no doubt now that great is the power of 
obedience, which is rewarded with such a miracle. 

Mon\. —As God loveth obedience in subordinates, so 
loveth He zeal for discipline in prelates. 


Of the abbess Sophia whose small beer was turned 
into wine. 

In Hoven, a convent of nuns of our Order in the charge 
of our abbot, their died la& year an abbess named Sophia. 


The Dialogue on Miracles 

She was so zealous and unbending in discipline, that the 
sifters often annoyed by it, regarded what was a virtue as 
only a fault, but once her small beer was turned into wine, 
and one night as she came from matins, an angel of the Lord 
went before her with a lantern. These two miracles in her 
laft moments she confessed to our lord abbot Henry. 

When he was a canon in the church of Bonn, and she a 
nun in Ditkirgen, a house of the Black Order, by the inspira¬ 
tion of God he came to our house to take the vows, whilft 
she prayed as fervently as she could, for his perseverance in 
them. After a few days had elapsed, before he had taken 
the cowl, he was forcibly carried off by his brothers in the 
flesh, and she, now in despair, gave up praying for him. 
But he himself in a dream chided her for this and begged 
her to resume her prayers adding: “ You shall hear my 
firft mass in the Ciftercian Order.” By God’s will that was 
what happened ; for he came back to us, and she changed 
her habit, and so at the Hill of S. Walpurgis, where she was 
now prioress, she heard his firft mass. 

Novice .—I do not wonder that God changed the quality 
of that pious woman’s drink, when he changes bitter to sweet 
for me a mere novice, to say nothing of full monks. Our 
plain herbs without sauce have a better relish for me than the 
moil dainty dishes of meat had before I became a monk. 

Mon \.—The meal of Elisha, that is the grace of Chrift, 
doth this. But, what was ftill more miraculous, Jordan, a 
monk of Hemmenrode, by training in abftinence for some 
years abftained from all drink, although he worked with 
the reft in the field in time of harveft in great heat. To return 
to what was said before, as God by the operation of grace 
changes bitter to sweet for the good, so at times he turns 
sweet into bitter for the ungrateful. 


Of Miracles 

chapter XVII. 

Of a blasphemous ba\er-woman, whose dough was 
turned to filth. 

After the establishment of Otto on the throne, when there 
was such an abundance of corn that in the Bishopric of 
Cologne for a long time the maltra (four bushels) was sold 
for five or six pence, there occurred in a certain manor of 
the diocese, the name of which I have forgotten, a miracle 
worthy of mention. A baker-woman had made up some 
loaves for baking. And because in a time of abundance 
bakers get small profits, she in her annoyance cried out to her 
boy : “ Let us put the filth into the oven.” By the righteous 
judgment of God she received according to her words, and 
excellent dough was changed by her cooking into filth. 
Drawing out the loaves and finding them so in appearance 
only, but not in subSlance, she became afraid, and mingling 
filth with filth was unable to keep the miracle to herself. 
Markmann, our monk, at that time the cellarer, brought us 
a piece of one loaf, in which on careful examination we found 
nothing but filth glued together. Very famous was this 
miracle at the time. For God often makes the punishment 
fit the crime. For instance : 


Of Otto of Sconinburg who throughout Lent ate 
meat, and after Eafler was unable to swallow it. 

A nobleman, Otto of Sconinburg, whilst his father was 
overseas serving the Lord, himself behaved wickedly againSl 
the Lord and againSl His servant, even his own father. For 
by a plot with his followers he proposed to take captive by 
craft the citizens of the town belonging to the caSlle by calling 
them together as if for some business and then to extort ransom 


The Dialogue on Miracles 

from them. They being forewarned, escaped, but he robbed 
their wives and children. And because he had dealt with 
them so wickedly, the Lord visited him with an incurable 
disease and a further miraculous punishment. Now the 
previous Lent his greed for meat was so great that he would 
not go without it and even compelled his cook to eat it with 
him. After so doing persistently throughout Lent, the Friday 
before Eaiter having come, some said to him : “ Lord, to-day 
is the day of our Lord’s passion, the day of Christian tribu¬ 
lation, to-day we do not eat meat at all.” But he replied to 
them: “ I shall eat to-day as I have eaten hitherto." Then 
a wonderful thing happened. On that moSt holy day of 
EaSter, when meat is blessed and the faithful after communion 
have permission to eat it, he, because of his disobedience was 
by the juSt judgment of God unable to swallow it and there¬ 
after ate fish to the day of his death. 

Novice. The Lord is juSt. 

Mon\. —In honour of the Lord, our Saviour, I will bring 
in some miracles of His holy image ; then I will pass to the 


Of the crucifix wounded at the church of S. Goar, 
from which issued blood. 

At the time of the quarrel between Otto and Philip, people 
of the province removed their persons and property to the 
oratory of S. Goar, the confessor situated in the territory 
of Treves, a very Strong place both by natural position and 
by fortification. That being known, Warner de Bonlant, 
a rich and powerful man, brought up his battering rams and 
artillery to Storm it, but without success and those who were 
inside, set up againSt the enemy a wooden image of the cruci¬ 
fied in a certain window, hoping that through respeSt for it 
they would spare the place. But one of the artillerists caring 


Of Miracles 

nothing for the cross and angry with the man who had put it 
there, shot a bolt and wounded the sacred image deep in the 
arm. At once in a wonderful way the miracles of old are 
renewed and blood begins to drip from the place of the wound, 
as if from human veins. Frightened by this miracle Warner 
afterwards took the cross. Hearing of these wonderful things, 
Philip, the lord abbot of Ottirburg, visited the place and 
enquired into the truth of the Story. And when the account 
I have given above, was told to him by everyone, a Jew who 
happened to be present, drew the abbot aside and said: 
“Verily, my lord, you have heard the very truth.” As he 
told me, he was much more pleased with the testimony of 
an enemy. The shaft is Still preserved there, the wound and 
the marks of blood Still shown. Our abbot testifies that he 
has seen both. 


Also of a cross pierced by a lance, to which a similar 
thing happened. 

About the same time Otto went up againSt Philip with 
an army and penetrated as far as Wizenburg. There his 
followers entered a certain church and one of them seeing 
the crucified set up in a high place covered with a linen tunic 
finely embroidered, desired to have it. But not being able 
to reach it with his hand, he Strove to pull it off with his lance, 
but as it was firmly fixed to the figure, he pierced the latter 
in several places. The Lord to show that any damage or 
insult inflitffed upon His image was done to Himself, by His 
power made blood gush freely from each of the wounds. For 
once only whilSf a man He was pierced with a lance on 
earth, and yet each day sitting at the right hand of the 
Father He complains in the words of the prophet, that He 
is pierced saying : " And ye people pierce me all day." But 
what a punishment comes upon such, the following miracle 

The Dialogue on Miracles 

chapter XXI. 

Of thieves who Hole a cross at Utrecht and were 

In lower Utrecht this year thieves breaking into a shrine 
in the church of S. Martin carried off some treasure and a 
very precious cross adorned with gems and gold. And as 
there were several of them, entrufting the cross to two of their 
number the reft went off with the treasure. In the morning 
when this great sacrilege came to the knowledge of the bishop 
and canons, in much grief and especially for the cross, because 
of a piece of the Lord’s cross, they sent soldiers by different 
roads to pursue the fugitives. Now those who were carrying 
the cross, were going along the high road. The soldiers 
overtaking them, but suspedting nothing wrong, passed them 
by. But Chrift againft whom the thieves sinned, robbed 
them of their senses and blocked their path so that turning 
aside from the road, they entered a marsh and could make 
no progress however much they moved their feet. Now the 
next day those soldiers returned and seeing them almoft in 
the same place hard at work trampling the mud, one of them 
said: “ My good fellows, your going is bad. Why do you 
not get up on the high road ? ” And they replied: “ Our 
going is all right. Do not trouble yourselves about our 
travelling.” Then one of the soldiers by the inspiration of 
God said to his comrades: “ There’s something ftrange in 
this ; perhaps they are the guilty men. Let us arreft them.” 
But when they went down to them, they sank the cross in 
the swamp, and being queftioned about the theft they replied : 
“ We took the cross and we know where it is ; but unless 
we are sure of our lives, we will not show you.” To make 
a long ftory short, they were brought before the bishop and 
for the sake of the cross were promised freedom from punish¬ 
ment. The cross was discovered and taken back, and they 
were conduced outside the province. And because the juft 
God leaves no sin unavenged, and often punishes the sinner 

Of Miracles 

through his sin, he allowed them to break into a church the 
following day, when they were caught and hanged. 

Novice.—' This miracle is a clear proof. 

Mon\. —So great is the power of the cross that, as has been 
said, it brings punishment on those who despise it, and restores 
health to those who reverence it. 


Of a matron who gave birth to her child without 
pain after she had consented to her husband’s taking 
the cross. 

When Oliver, the scholastic of Cologne, was preaching 
the cross in Flanders, according to the tale which he told us, 
amongSt others a knight took the cross who was a rich and 
honourable man. But when his wife found it out, she was 
distressed even to death ; for she was near child-birth. Oliver 
at the request of her husband visited her and amongSt other 
words of comfort added these : “If you listen to my advice 
and allow your husband to fight for ChriSt, you will be 
delivered from your imminent peril without pain." And 
after she had been soothed by his words, the scholastic added : 
“ At the time of the birth of your child cover yourself with 
your husband’s cloak marked with the cross and you shall 
feel its power ” ; for her birth-pangs were usually very 
great. Wonderful mercy of ChriSt ! the hour when she 
should bring forth, being at hand, remembering his advice 
she covered herself with her husband’s cloak and brought 
forth her child almoSt without any pain. Other miracles of 
the cross as great I will tell you in what follows, for I am 
passing on quickly to miracles of the elements. 

Novice .-—How many elements are there? 

Mon \.—Four ; fire that is, air, water and earth. In these 
seems to be fulfilled in our times that which is spoken by the 

The Dialogue on Miracles 

Saviour in the gospel, " And there shall be signs in the sun 
and in the moon and in the liars, and upon the earth diSlress 
of nations with perplexity, the sea and the waves roaring ; 
men’s hearts failing them for fear, and for looking after those 
things which are coming on the earth " (Luke xxi. 25, 26) 
and so on. In another place he fortells earthquakes, plagues 
and famine, terrors from heaven and great signs. Although 
all these muS be fulfilled before the day of judgment, yet 
in part we have seen them fulfilled, as the cases given below 
will show. For we have seen signs in the ffars and diftress 
of nations ; we have heard the roaring of the sea and waves ; 
we have heard too that the Son of Man has been seen in the 
clouds, and terrors from heaven and great signs. In the 
firft place I muff speak of fire and the upper element to 
which the ftars belong, afterwards of the ref! in order. 


Of the division of the sun into three parts. 

In the year of our Lord twelve hundred and six, when 
king Philip was holding high court with his nobles, there 
appeared a great sign in the sun. It was divided, that is, 
into three parts like the lily which has three petals. When 
it was firft noticed, people came together in crowds discussing 
the great miracle. Now Hermann, the Landgrave, gave 
this interpretation of it that one of the imperial princes would 
die that year ; but his interpretation was not satisfactory. 
After a long time the parts united and the body of the sun 
became whole again. Abbot Karl of Villers and his monk, 
Wiger, who were present at that council, saw what has been 
described, and told us. This appearance took place on the 
30th of January. 

Novice. —What do you think this triple division of the 
sun meant? 


Of Miracles 

Monk -—God wished to set forth the condition of the empire 
to the assembled princes. The sun seems to mean the Roman 
Empire. As the sun in size and splendour excels all the 
Stars of heaven, so does that empire shine with greater majesty 
than all the other kingdoms of the world. In the Roman 
Empire there was at times sovereign rule, so that as the 
Stars get their light from the sun, so princes derived their 
authority to reign from the emperor. The triple division of 
the sun meant a schism in the empire divided among three 
princes who usurped the title of Roman king. The firSt 
was Frederic, who in his father’s lifetime had been elected 
king by the princes all taking the oath to him. The second 
was his uncle Philip, elected king after the death of his 
brother, Frederic being passed over. The third was Otto 
substituted by the archbishop of Cologne and his followers. 
These had both been crowned king at Aix. One of them 
being slain, the other deposed and dead, Frederic was eledted 
who rules to-day in sole power, the sun, as it were, regaining 
the fullness of its orb. In some provinces that day there 
appeared five parts. By three of the parts I understand the 
three kings mentioned ; by the two, the fourth and fifth, 
Bernard, duke of Saxony and Bertolph, duke of Zahringen, 
both of whom Strove hard to get the imperial crown. 


Also of the eclipse of the sun and the death of king 

In the following month, that is on the 28th of February, 
another sign appeared in the sun, not, I would say, a 
miraculous one, because it was natural, but a prediction of 
a great event. There occurred, that is, an eclipse of the 
sun of such extent at midday that hardly any of its splendour 


A 13 

The Dialogue on Miracles 

remained. Many seeing it were much alarmed saying some¬ 
thing great was going to happen. 

Novice. —What do you think the eclipse symbolised? 

Mon^.—l am no Daniel, and therefore my interpretation 
is not a positive Statement, but only an opinion. I think 
that the failure of the sun foreboded the death of Philip, 
who died the following year and so was eclipsed. That tiny 
bright portion which began to grow and wax again, was 
Otto, who after Philip’s death became great and glorious. 
And at the same time, I believe, was fulfilled what the Lord 
says in the gospel: " For the powers of the heavens shall 
be moved" (Luke xxi. 26). Heaven at times means 
the present universal church ; the heavens, the particular 
churches. The powers of the heavens are the prelates of 
the churches, the bishop, that is, the abbots and provofts. 
In the division mentioned above not only the secular chiefs, 
but the spiritual too were involved, for partly through greed 
of money, partly through love or fear, they became unstable, 
taking oath firft to one and then to another. For the Head 
himself of the bishops, Pope Innocent, firft supported Otto 
and crowned him, and afterwards, for a reason known to 
many, deposed him, raising up Frederic againft him. More¬ 
over in the moon were not wanting signs ; for she suffered 
great eclipses more often than usual. But if you ask for 
signs in the ftars, I will tell you what I have seen. 


Of a dlar that was seen at Cologne after midday. 

After the death of the emperor Henry, when the queftion 
of his successor was being debated in the palace at Cologne, 
after midday there appeared a very brilliant ftar. As we 
flocked into the bishop’s court, we all saw it, but what so 
unusual a sight portended, we could not know. 


Of Miracles 


Also of a very great Bar which appeared after sunset. 

Similarly this year lor two weeks there was seen after sun¬ 
set a ftar of such magnitude that it sent out a brilliancy like 
that of fire. The Jews declare it was the sign of the coming 
of their Messiah. So much for signs in Stars. Proceeding 
to fire in the heavens, that is, lightning and thunder, which 
arise from the collision of clouds, I will put forward some 
instances, for you to see that according to the words of the 
Saviour, terrors from heaven and great signs have taken 
place in these times. 


Of thunder and lightning at the vigil of S. Matthew. 

At the vigil of S. Matthew, the ApoSUe, two years ago there 
occurred at Cologne an event quite miraculous, and miraculous 
because unusual. Falling from the sky in the dusk of that 
night, it set fire to the tower of S. Andrew, likewise to the 
fence round the court of a certain canon, which was 
extinguished only by the efforts of many citizens. Moreover 
that same night ice had formed. Hence it was reputed a 
miracle that thunder could be heard and lightning seen. I 
will mention another very terrible inftance. 


Of a theatre flrucp by lightning in Saxony. 

A prieft of Saxony recently told me of an amazing miracle. 
“ This year,” said he, “ in our country in a certain theatre 


The Dialogue on Miracles 

twenty men were Struck by lightning, a prieft only escaping, 
who fled when he saw the others burning. For it was 
fitting that by fire, which is lighter than any thing else, 
lovers of lightness should be punished. 

Novice .—I wonder that the priefl was not punished, for 
one would think he was a worse sinner than the others. 

Mon \.—God often spares prieSts because of their orders, 
as is said of Aaron, who was not Struck with leprosy, but his 
siSter was, although it is not said that he sinned less than 
his siSter ; or perhaps in him God saw some good for which 
he spared him. We have however ready for you an instance 
that God sometimes punishes prieSts for lightness of this 


Of a prieSl struck, by lightning in Eltz. 

There is a village in the bishopric of Treves called Eltz, 
in which laSt year on Wednesday before the nativity of S. 
John there happened a great and terrible miracle. A local 
prieSt, named Henry, was sitting in a tavern when a great 
Storm came on. As he hastened with his bellman into church, 
where the bells were rung, the Storm increased, and there 
was a miSt accompanied by an indescribable crashing sound 
in the church. And suddenly there came the blaSt of a 
whirlwind which dashed to the ground both the cleric and 
the bellman, the latter lying under the cleric. But whereas 
the bell-ringer was entirely unharmed, the cleric was dead, 
and his privy members were consumed, but the reSt of his 
body untouched; his son running up put out the fire 
in them by trampling upon them and tearing them out: 
from this it is evident that he was a fornicator. Moreover 
his clothes were so torn that no fragment held to a sound 
part, nor was any of it sound except that small portion in 


Of Miracles 

which the maniple used to hang on his left arm. But even his 
shoes which were new, were torn to pieces as if they had been 
pulled apart by forks ; moreover the soles were as if they 
had been Slewed in boiling water. Now the bellman lying in 
very great fear and amazement, saw devils scoffing in the 
church ; but the cheSl which was behind the altar, flew up 
on to it, and a hole was made which remains to this day. 
Furthermore the saints whose relics are there, came forth 
and Sloutly withstood the demons and a moSt violent 
Struggle took place between the saints and the demons. At 
laSt the demons being overcome and unable to carry off the 
body, took away part of the roof with them. The bellman 
also declares that the body of the prieSt was carried at times 
by the violence of the devils right up to the roof of the tower, 
under which the ringers Stood, and under which they were 
lying Stretched, but thanks to the saints it fell back again. 
They say that this cleric had won again the crown for dancing, 
which as victor he had hung up near the house for foolish 
men to play and dance there. 

Novice .—My opinion with regard to this prieSt is that 
God punished pride by tearing his robes and shoes to pieces 
and his luSt by the burning of his privy parts. 

Mon \.—You are right in your opinion, for the punishment 
often fits the sin. I would have you know this too and will 
prove it by an instance, that whilst God, as has been said, 
punishes the wicked by thunder and lightning from heaven, 
so at times he succours the good by the same means. 


Of Richwin, who was freed from robbers by 

Richwin, our cellarer, going out one day at the time of 
the quarrel between the kings of Cologne mentioned above, 


The Dialogue on Miracles 

not far from the city saw a number of armed men sitting 
on their war-horses at the side of the high road. He was 
much afraid on seeing them, and one of them coming up 
at full speed, seized his horse by the bridle and insolently 
addressed him with these words : “ Mafter monk, get down ; 
I muff have that horse.” Hardly had he spoken, when behold 
the Lord replied to the robber on his servant’s behalf not 
with words, but with thunder. For whereas the whole of 
that day no thunder had been heard, a very loud clap suddenly 
sounded so that the soldier’s horse fell on its knees to the 
ground and he could hardly keep his seat on his tottering 
Seed. At once removing his hand from the monk’s bridle 
he said quite humbly: “Go in peace, for you are a good 
man.” Thanking him the other went gladly on his way, 
realising that he had been freed by divine interposition. 
Richwin told me the ftory with his own lips. 

Novice. —Much to be feared is He whom even the air 

Mon \.—Not only the fire of the air, but also that of earth, 
which is fed with wood and lighted by men, serves Him, 
now by checking its natural force at the will of the creator, 
now by exercising the same no less miraculously on cold 


Of a widow who set her measures againfl a fire and 
saved her house from burning. 

In the bishopric of Cologne in a royal town called Duisberg, 
a certain widow used to brew and sell beer. One day the 
town accidentally caught fire and the flames coming close to 
her house, she had no hope in human aid, but had recourse 
to God. Putting against the flames at the door all the pots 
in which she used to measure out beer to her customers in 


Of Miracles 

much simplicity of heart thus she prayed: “ O Lord God, 
juft and merciful, if I have cheated any man with these 
measures, I am willing that this house be consumed. But 
if I have done what is right in Thine eyes, I implore Thy 
juftice mercifully to look upon my need in this hour and to 
deign to spare me and my furniture.” Wonderful faith in 
the woman, wonderful condescension in God ! He who 
said : " With what measure ye mete, it shall be measured to 
you ” (Matt. vii. 2) as though the matter had been settled by 
the prayer of the faithful widow, checked the flames which 
devoured all around. At the house of that woman, to the 
amazement of all, the raging flames licked but did not set 
alight inflammable Stuff. Hear now other cases equally 


Of a citizen of Soefl, whose garment was consumed 
but a cross miraculously protected. 

In the city of Soeft, in the diocese of Cologne, a certain 
citizen took the cross in the laft crusade. At the same time 
the Lord to try his soldier, as we read of the holy Job, 
allowed his house to perish by fire. When the flames sank 
down and everything which could burn had been reduced to 
ashes, a small portion of his cloak covered by the cross was 
found untouched amongst the ashes. And all wondered and 
noised abroad the great power of the holy cross. A like 
miracle occurred in another place as I have heard from master 
John, the dean of Aix. 


The Dialogue on Miracles 

Also of an apple that was consumed, whilst a band 
of a cross tied round it was unhurt. 

He told me of another miracle of the power of the cross. 
A matron, he said, took a cross and tied it round an apple 
and so putting them both together on a bar near the hearth 
where a fire was burning, she went away. By accident, nay, 
more truly by God’s will, the apple fell with the cross on to 
the coals. After a little the woman returned, and looking 
for what she had put there, and not finding it, she sadly 
searched the fire for the cross ; and behold she saw the apple 
reduced to ashes, but its girdle she lifted out untouched. 
Thinking it a great miracle she told the aforesaid John about 

Novice .—It is quite wonderful that the same element in 
the same moment should differ in its nature in opposite 

Mon\. —I will show you by several instances that this 
occurs owing to a difference in merit. 


Of a cleric who was slandered by a harlot and felt 
no pain from fire. 

Gerung, the scholastic of Bonn, lately coming from Study 
at Paris, told me quite a wonderful Story, declaring it happened 
in recent times. The household, said he, of a powerful noble 
of France was followed by a beautiful harlot. Many with¬ 
out distinction sinned with her and a pious cleric, the noble¬ 
man’s chaplain, grieved for the ruin of the household, and 
spoke to his lord as follows: “ AlmoSt all your household 
is corrupted by intercourse with this harlot and all their sins 
God will require of your hand. And be it known to your 


Of Miracles 

excellency that if she is not sent away, you will no longer 
have my services.” At once she was summoned and the 
priest’s words communicated to her, to which she replied: 

“ Lord, he says this out of envy. Because I would not con¬ 
sent to his desire, therefore he persecutes me.” When he 
replied: “ You lie, for the man is pure,” she immediately 
added : “ I will have you teSf his truth.” Soon going to the 
cleric in the guise of a penitent and suffused with tears, after 
a feigned confession she added : “ Sir, so Strongly have I been 
tempted by your person, that unless you extinguish the fire 
you have lighted, I cannot live.” At these words the good 
man crossed himself and that time drove her away with what 
words he could, but the next day she came again and repeated 
what she had said before, further adding : “If you do not do 
as I ask, see, I shall certainly kill myself.” Much afraid 
at hearing this, but by no means proposing to consent to her 
luff, he replied: “ At such a time and place, if you wish 
me to sleep with you, I will on condition that you do not 
kill yourself.” » 

So she going joyfully away went at once to the lord and ■ 
in wanton words showed him that his chaplain had promised 
such and such things. Meantime the cleric told his pupil 
to place a bed of plain wood in a place he showed him and to 
put under it dry logs and Straw and then to cover it decently 
with a sheet. And this was done. Now on the day 
appointed the cleric came, the woman came ; but the cleric 
firSf set fire to the Sfraw before climbing on to the bed, and 
then invited her to get on to it too. She seeing the flames 
rising on ail sides, shrank back and although invited again 
and again, refused to come to such terrible embraces. Now 
the cleric by God’s gracious aid felt that fire no more than a 
breeze that brings the dew, nor was his hair singed nor his 
garments in any way injured. When the wretched woman 
saw this, terrified and Conscience-Stricken at such a great 
miracle, she publicly confessed to her lord and the reSf that she 
had slandered the holy man wrongfully and out of sheer hatred 
and anger to revenge herself for the charge made againSt her. 
But the good man himself, not ungrateful to God, went over 
to the Order of the Preachers. 


The Dialogue on Miracles 

Of the fornicating fisherman, who through making 
confession was uninjured by red-hot iron, but after¬ 
wards burnt by cold, water through relapse into sin. 

Lord Bernard of Lippa, once abbot, now bishop of Livonia, 
aften relates a miracle which was the exact opposite of the one 
juft told. “ I know,” said he, “ a fisherman in the bishopric 
of Utrecht, who had many times committed fornication with 
a certain woman. And because his sin was too well-known, 
he feared to be accused at a synod soon to be held and said 
to himself: “What will you do now, unhappy man? If 
you are accused at the synod of fornication and confess, you 
will be forced at once to marry her ; if you deny it, you will 
be convifted by the ordeal of hot iron and be the worse 
confounded.” And going at once to a prieft, more, as was 
clear afterwards, through fear of punishment than love of 
right, he confessed his sin, asked for counsel and got it. “ If 
you have,” said the prieft, “ a firm resolve never to sin with 
her again, you will be able to carry the hot iron fearlessly 
and to deny the sin. I hope that the virtue of confession 
will save you.” And so it happened to the amazement of 
all who knew of his fornication. 

See how this fire by the power of God, as in the former 
example, contrary to its nature held its force in check, and, as 
you shall learn in what follows, in a ftill more wonderful 
way blazed out contrary to its nature. To be brief ; the 
man was acquitted. After many days he was sailing with 
another fisherman on the river practising his craft, and seeing 
the house of the woman, said the one to the other: “ I am 
much aftonished, and many others with me, that the iron 
did not burn you at the synod, when your sin had been so 
patent." He unworthily boafting of the favour conferred 
on him, because he had now conceived a wish to sin with her 
again, ftruck the water of the river with his hand and said: 

“ Look you, the fire hurt me juft as much as that.” Wonder¬ 
ful juftice of God 1 He who mercifully protefted the peni¬ 
tent, righteously and miraculously punished the back-slider. 


Of Miracles 

As soon as he touched the water, it became for him red-hot 
iron. Suddenly drawing back his hand with a loud cry, 
he left the skin in the water ; and telling all that had 
happened to him to his companion, he was led to a late 
repentance. Not unlike this miracle is that which our monk 
Lambert used to tell. 


Of an incendiary traveller, who was burnt by cold 

A certain countryman, having a quarrel with another, 
gave money to a fellow belonging to the fraternity of tramps, 
a rascal like many of them, to set fire to his enemy’s house. 
Entering it under the guise of religion, at a convenient 
moment he set fire to it. Forgetful of the hospitality he had 
received the miserable man, after the house had been rebuilt, 
Started another fire for a bribe. Disturbed by the repetition 
of his loss the man accused all of whom he had suspicion, 
but they cleared themselves by the ordeal of hot iron. Again 
was the burnt house rebuilt and the iron used thrown into 
a corner of it. To be brief ; again came that false traveller 
corrupted by his former greed and seeing the said iron asked 
what it was used for. The man replied: “ Some one burnt 
this house a second time. I suspected certain men, but they 
carried that red-hot and were not burnt.” Then said he: 
“ It might be used for something, “ and by God’s will taking 
it up, he was so burnt in his hand, that he threw it away 
with a loud cry. Seeing that, the head of the house held him 
by his coat saying : “ Surely you are the guilty man.” Taken 
at once before a judge, do what he might, he had to confess 
his crime and so was condemned to be broken on the wheel. 
But you will find many miracles of this kind in the section 
on confession. Now let us pass on and see what miracles 


The Dialogue on Miracles 

God has wrought in our time in the air. That Jesus himself, 
God’s Son, was seen in the clouds of heaven, not in his 
majeffy but in his humility, I can prove to you by some true 


Of crosses which appeared in the air in Friesland 
at the time of the preaching of the cross. 

When Oliver, scholastic of Cologne, whose words I here 
use, was preaching the cross in Friesland in the diocese of 
MiinSter and the manor of Bedian, in the month of May on 
the Friday before Pentecoff, as I remember I said elsewhere, 
the triple form of a cross appeared in the air, a white one 
in the North, another of the same colour and shape in the 
South, a third coloured in the middle, having a forked cross 
and the figure of a man hanging on it with arms raised and 
extended, his hands and feet fastened with nails and his head 
drooping. This was in the middle between the other two, 
on which was no image of human form. 


Also of a cross which appeared in the manor of 
Suthcrhusen close to the sun. 

At another season and place in the Frisian manor of 
Sutherhusen, when the cross was being preached, there 
appeared near the sun a single cross blue in colour. 


Of Miracles 


Also of another cross seen in the manor of Docheym 
in the province of Friesland. 

There was a third appearance in the diocese of Utretch 
in the manor of Docheym, where S. Boniface was crowned 
martyr. There on that martyr’s day, when many thousands 
had come to the place appointed, there appeared a great white 
cross like a beam artificially fastened crosswise to another. 
This sign we all saw (the words are those of the aforesaid 
Oliver) but it gradually moved from North to South. An 
eyewitness of this vision was our lord abbot Henry and 
Winandus his monk, both of whom saw it with their own 


Also of crosses which were seen at the same time 
near Cologne in the manor of Helendorp. 

A certain nun told me this year that a little while before 
the preaching of the cross, in a manor which is called Helen¬ 
dorp, not far diSlant from Cologne, after sunset she saw 
two crosses in the air, one larger and one smaller, which 
gradually moved from WeSf to EaSf. Wishing to have 
witnesses of such a miracle, she called some people, who 
also saw it. Similar visions, I remember, I have spoken of 
before in the eighth book and the seventeenth chapter and 
also in the eighteenth, firSt of two lay-brothers, who saw 
the Lord in the air hanging on a cross; then of Rudolph 
the lay-brother of Lucka who saw Chriff crucified in the 
air, as did fifteen with him. Listen now to a miracle that 
happened in the air, a very terrible one. 


The Dialogue on Miracles 


Of a cloud which, falling in Saxony, drowned many. 

This year in Saxony a whole cloud fell from the air between 
two mountain ranges and proved destructive more of life 
than property. Such a volume of water was in it, that it 
went through a monastery situated in the neighbouring valley 
and annihilated every living thing in it, man and beaSl alike. 
It overthew the outbuildings, carried away the furniture and 
broke down the fences. Only five monks who fled to the 
tower, were saved out of the whole number. Now the name 
of the monastery is Winendenburg and it belongs to the 
Black Order. After that this torrent with irresistible might 
passing on to the neighbouring town, named Eisleben, 
wrought like havoc there. All the churches, as well as all 
the dwellings of the town, it violently entered, and drowned 
men and beaSts. And to prove that God has no care for 
cattle, but for men, he deigned to show a great miracle in 
the case of the drowned which is worthy of mention. For 
all those who after the passing of the flood were found in 
churches and houses, were a bright snow-white colour, but 
those who perished in tents and sheds, looked blacker than 
coal. By such a Slamp did God distinguish between the 
good and the bad. 

Novice .—This plague makes me think that we are 
chaStened not by accident but by the juSt judgment of God. 

Mon\. —You will be able to note this more fully in the 
flood in Friesland in which more than a hundred thousand 
people perished and three years later forty thousand. I have 
sufficiently set forth the time and cause of this plague in the 
seventh book and third chapter. 

Novice. —These separate floods seem to me to herald the 
sudden coming of the Judge. 

Mon\. —It is true that at the same time was fulfilled in 
part, what He Himself promised when He said: "There 
shall be on the earth diUress of nations by reason of the roar¬ 
ing of the sea and waves, men’s hearts failing them through 
fear." For as the abbot of S. Bernard told me, there was 


Of Miracles 

such alarm in Friesland, that every man expected death and 
their hearts failed them as it were in expectation. And 
therein was such distress of nations that many Frisians 
migrated to other provinces. 

Novice. —I heard about it at the time. 

Mon\. —As I am beginning to speak about water, I wish 
to show you what miracles God has wrought therein in our 


Of a deformed boy cured after baptism. 

Godfrey, the mafter of our novices, before taking the vows, 
ruled over a certain parish. One day when baptising a boy, 
from whose side hung flesh wondrously horrible, the moment 
he drew the child out from immersion in the name of the 
Holy Trinity, that monftrous appendage was nowhere to be 
seen. Seeing that, those present glorified God and preached 
everywhere the power of baptism. 


Of a pagan who was baptised at Babylon and healed. 

At the time when, because our sins required it, the 
Chriftian army at the siege of Damietta was given into the 
hands of the Saracens, the bishop of Beauvais was taken 
captive to Babylon and many others with him, and were 
treated with kindness by the Soldan. A certain pagan woman 
of Babylon had a son so ill that there was no hope of his life. 


The Dialogue on Miracles 

One night it was shown to her in a dream that if the afore¬ 
said bishop should baptise him, he would soon regain com¬ 
plete bodily health. She, anxious for her son, went in the 
morning with her family and parents to the bishop, described 
what she had seen, and humbly begged him to baptise the 
boy. Her requeft was granted and according to Henry, 
knight of Ulmene, who was present, the heathen {food round 
the font and mocked ; but their mocking was turned to 
wonder. For the young man who entered despairing of life, 
was baptised and went out in perfedt health. I hope that 
he remains firm in the faith of Christ and perhaps others 
through him have believed. But why do I commend the 
virtues of baptism in others, when I have had a wonderful 
experience of them in my own person. 


Also of the author of this dialogue who gained 
health through the benefits of baptism. 

When {fill a little boy at school, I was at one time extremely 
ill, and once and again had come back to life after being 
anointed. Now it happened ju{f then that a little pagan 
girl whom my aunt had bought, was baptised, who was 
about ten years old. And my mother was advised to 
wrap me in the sheet in which she had gone to baptism, 
whilft it was {fill wet, being assured that the blessing of 
health would soon follow. This was done and at the touch 
of that mo{f holy water I at once broke out into a sweat 
and became well. For although baptism is medicine for 
the soul, yet many have found its virtue a cure for their 
bodies, as is said of Tarquilinius and of Cromatius, the city 

Novice. —I should like to hear of a miracle wrought with 
plain water, to which neither consecration, nor the infusion 
of holy oil, had imparted virtue. 


Of Miracles 

Mon\. —I will firSt tell you another concerning baptism, 
in which you will see its power a thing in an opposite direction. 


Of a dog that turned mad when baptised by {Indents. 

Once some Students imitating the manner of a prieSt, 
baptised a dog in a Stream in the name of the Trinity. But 
the dog unable to bear the power of that great name, at 
once went mad before their eyes. Yet the boys were spared 
by God, because they are a mad set, and He knew that the 
outrage on the sacrament had been done not in wickedness, 
but in folly. Of plain water, however, you have an earlier 
instance in the thirty-fifth chapter, about the fisherman who 
was scorched by water. You have also another example in 
the third book and twenty-firSf chapter, about the sinner 
through whose crimes the sea rose high, and became calm 
again after his confession. I will relate a similar one which 
will cause you some astonishment. 


Of Richard, l^ing of England, and his peril on the 

In the firSt expedition to Jerusalem, Richard, king of the 
English, with a hoSt of pilgrims and mighty forces crossed 
over sea. One day about dusk there arose at sea a very 
violent Storm, so that the ships were beaten by the blaSts and 



The Dialogue on Miracles 

driven by the fury of the winds and threatened with death. 
But the king like the reft, with death ftaring him in the face, 
all that night cried out: “ O when will the hour be here 
when the grey monks are wont to rise to praise God? For 
I have given them all those possessions that I might have no 
doubt they would at once begin to pray for me, and God 
be compelled to regard us.” Wonderful faith of the king ! 
But the Lord (Matt. xvii. 19), by a manifeft miracle rewarded 
the faith of that king. For about the eighth hour of the 
night the Lord roused by the prayers of the risen monks, 
and himself rising in all his power, rebuked the winds and 
the waves, and there arose a great calm, so that all wondered 
at the great change in the sea. But the king on his return 
honoured the Order more than ever in his gratitude for that 
miracle, enriching some houses with his alms and building 
some anew. Let these examples of miracles of water which 
I have given, suffice, for I am haftening on to miracles of 
the earth. 


Of distresses that occurred in our time. 

In our time seems to have been fulfilled what the Lord 
says in the gospel " Nation shall rise againSl nation and 
\ingdom againSl kingdom and there shall be great earth¬ 
quakes in divers places and peSlilences and famine and terrors 
from heaven and great signs." Although I have given some 
examples of these, I will now add more. In our time the 
Saracen people under Saladin, King of Syria, as their leader, 
have risen againft the Chriftian people and by him Jerusalem 
and the Holy Land have been captured. Againft this 
treacherous race we have seen three great expeditions of 
believers. The firft was under Frederic the emperor, the 


Of Miracles 

second under Henry, his son, the third under Frederic now 
ruling. In our time, I say, the people of the Latins rose 
againSt the Greeks, provoked by their treachery and took 
Constantinople with a great part of Greece. About the same 
time the heresy of the Albigenses began to be made public. 
Hence the nations of the Catholics were disturbed by the zeal 
of faith, Spain that is and France, for its deStrucftion ; but 
the end is not yet. For to say nothing of the kingdoms of 
infidel races, what great wars there have been between believ¬ 
ing nations, the French againSt the English, and Germany 
againSt Gaul, we all know. LaSt year too a certain people 
entered the kingdom of Ruthenia and there destroyed the 
whole of one people ; what people this was, whence it came 
and where it was going, I am not sure. Of pestilences and 
famines we have learnt enough, not in books but in our suffer¬ 
ings. After the death of the said Henry, the emperor, there 
was such a great famine that a maltra of winter wheat was 
sold for a mark of Cologne and in some provinces for 
eighteen shillings, and a countless number of people were 
exterminated by the severity of the famine. Of earthquakes 
in divers places I will tell you some recent great miracles. 


Of an earthquake in Cyprus. 

In the present year, the twelve hundred and twenty second, 
since the Incarnation of our Lord, a tale is told by some who 
came from the same parts, that two cities in Cyprus fell in 
ruins by an earthquake. Moreover in one of them, as the 
bishop was Standing at the altar and celebrating mass, the 
church shook and fell, destroying both the bishop and the 
reSt of the people. 


The Dialogue on Miracles 


Of an earthquake in Brescia. 

At the Advent of the Lord the heretics in Milan sent those 
in Brescia many wagons of victuals. On the very day how¬ 
ever of the nativity of our Lord, as they were feafting, the 
Lord shook the earth and destroyed more than twelve thousand 
people under the falling buildings. Others flying to the 
fields heard the cries of the dying, but did not dare to return 
to the town to succour them. But the people of Milan, for¬ 
saking their own city, dwelt in tents for more than eight 
days in fear of that earthquake. At Bergamo, Como, Venice, 
in Cyprus, at Paphos and in many other provinces and cities 
at the same time many were terrified by earthquakes. And 
no wonder. So many towers, so many buildings collapsed 
that nothing less than the end of the world seemed to be at 
hand. A thing unheard of in our generation, as mafter 
Oliver of Cologne said in his sermon on faffing, two mountains 
in Paphos having a lake between them united and became 
one mountain. Moreover the lord of the land was making 
a way for the water through the mountain when it burft out 
with such violence as to sweep away all in its path. 


Of an earthquake in Cologne. 

A short time after the earthquake juft mentioned, that is, 
on the eleventh of January, there occurred at Cologne a fresh 
earthquake so violent that the walls of buildings were shaken, 
and threatened to fall. At the same moment our abbot, at 
Mount S. Walpurgis, who was celebrating mass before sun¬ 
rise, was so shaken that he feared the church would fall by 
the same movement, and the altar at which he was ftanding, 


Of Miracles 

would be swallowed up by the earth. Next, about two weeks 
later, the people of Aix experienced another earthquake. 
Winds too so exceedingly Strong blew, as you know, at this 
time as to Strike us with no little terror. In this same year 
of which we are speaking, there happened the two miracles 
aforesaid, that is, the burning of the theatre and the fall of 
the cloud, as you have it in the twenty-eighth and forty-firft 


Of the fire from heaven which was seen in the land 
of the Count de Montfort. 

In this week the watchmen of a certain caSlle of the Count 
de Montfort, as I am credibly informed, looking at the sky 
opposite, saw it open and a fire come out of it. This falling 
to the lower air moved in a terrible and wonderful way to 
one place after another, foreboding some great event. 

Novice .—The description of these is very alarming. 

Mon\.- —1 have something further to say about miracles of 


Of a man miraculously delivered from a pit in which 
he had lain crushed for a year. 

In the diocese of Treves, in a manor named Wanebach, 
near a church in the same manor, two men were working 
in a silver mine, one below and the other above on the edge 
of the pit. As they did so the sides of the pit collapsed and 


The Dialogue on Miracles 

the man who was at the bottom, was buried under masses 
of earth and rock ; but the one at the top falling with them 
was so crushed that he died in three days. Now the wife 
of the buried man, supposing him to be dead, had a mass 
celebrated for his soul. And because she was a poor woman 
and could not afford to have masses sung, every day she burned 
incense for the salvation of his soul in the church before the 
altar, only neglecting to do so on three days. After she had 
done this for a whole year, some men in pursuit of gain, began 
to clear out the mine. And when they came close to the 
buried man, he called out: “ Spare me, spare me ; take out 
the earth so as not to bury me.” They at firft supposing 
it to be only fancy, when they heard his voice, yet did as he 
demanded. Now when he was laid bare and was asked how 
he could have lived so long there, he answered: “ Every 
day at such an hour I was so sufficiently refreshed by an 
aromatic perfume that the whole of that day until the same 
hour I had no desire to eat or drink. Throughout this year 
for three days only have I missed that perfume and then I 
almoft perished of hunger.” He could not however describe 
the virtue or the cause of the perfume. His wife being 
questioned about it at once understood ; she explained, as 
has been said above, what she had done for his soul. 

Novice. —If spiritual offices conferred on souls thus benefit 
bodies, I suppose they can do much for those lying in punish¬ 

Mon\. —Of that you will be satisfied in what follows. 
Whatever benefits faith and devotion bring the humble in the 
sacraments of the church, so much does mockery of the same 
sacraments injure the foolish and proud. 


Of a man who was cho\ed with ashes whiltt mock¬ 
ing the sacrament of ashes. 

We have been told by our monk Theodoric, once count in 
Wiede, of a very remarkable event. “ I know,” said he, 


Or Miracles 

“ an executioner in Coblentz, a man of good Standing in his 
office (giving me his name). Once on Tuesday before Ash 
Wednesday, having spent almost all the night in feaSting, 
in the morning he went to a tavern with his comrade to wash 
down the meat as it were. And when the bell rang for mass, 
and the faithful flocked to the church, some from that tavern, 
and these two were left alone drinking, the other said to the 
executioner: “ We are certainly waiting too long ; let us go 
therefore to the church for the Ash service.” But he deriding 
the mystery of the Ashes, answered: “ Sit down, 1 will give 
you the ashes and you shall give them to me ” ; and taking 
some ashes from the hearth, he threw them over his head. 
See the immediate punishment for his mockery that followed ; 
for at once round his head and face he felt a cloud of ashes 
as if they were blown upon him by bellows. With a cry of 
alarm he swallowed so many ashes that he was almoft 
suffocated. Many ran up seeing so wonderful a plague. 
He was taken to an island where there was no duff but grass 
only ; but it was no good. On the Rhine, in an orchard, 
in the solar, in no place could he protecff himself againff the 
cloud of ashes ; by them he was at laSt suffocated and so 
paid the penalty for his mockery. See how the man I spoke 
of above, could through the grace of devotion live even under 
the earth, whereas this man was suffocated in the air through 
that sin of his. I will now bring in two miracles ; the firff 
won by virtue of humility, the second by the virtue of purity. 


Of a lay-brother who was a swineherd and of the 
tree felled by his merits. 

Liffard whom I mentioned in the fourth book, chapter 
four, was a lay-brother in Hemmenrode. Being a man of 
good birth and therefore his humility the more meritorious, 


The Dialogue on Miracles 

he did not scorn to feed the pigs of the monastery, and even 
begged to have that office. One day after feeding his herd 
of pigs hard by a wood, he saw there two trees growing out 
of one trunk. Being much pleased with one and saying in 
his heart: “ O God, how suitable that one would be for 
making troughs for the pigs ! ” at once it fell as if it had 
been hewn down by an axe. See how the wood obeyed not 
his spoken prayer, but his mere thought. So much for 
humility. Hear another miracle of purity. 


Of a girl and a flint that was split to prove her 

Allard, our novice, himself told me that he has an aunt 
named Julia who before taking the veil, although in body 
pure, yet in manner showed herself too light and wanton ; 
and she was of marriageable age. As she was playing one 
day with one of her sifters, her brother, a cleric of much 
gravity was present. He grieved by his sifter’s lightness, 
took a very hard flint from the river and said: “ This flint 
will split in my hand before my sifter Julia becomes fteadfaft 
and a nun.” But God, that He might show that no one 
was to be judged by the outward appearance, at once split 
the flint in his hand. When she knew it, her conscience 
being pricked both by her brother’s words and the miracle 
of the ftone, she bade farewell to marriage and the world, 
and took the habit of religion in a convent of nuns called 
Bethbure, and to this day she keeps that ftone to witness to 
her purity and change of life. So much for the elements. 
Would you like to hear now of the miraculous in those which 
move in them, birds, that is, fishes, animals and reptiles? 

Novice .—I should. 


Of Miracles 

Mon \.—Whether what I am going to tell you has been 
recorded or not, I do not know, for I had it not from a book 
but the narrative of a certain man of religion. 


Of a little bird that was freed from a l(ite by the 
merits of S. Thomas of Canterbury. 

A certain matron, who was a great lover of the blessed 
Thomas of Canterbury, suffered from conflant illness, and 
tortured with pain called upon that martyr in these words: 
“ Holy Thomas,” said she, “ help me.” Now she had a 
little bird of some species, which from continually hearing 
her had learnt to utter that prayer exactly. One day a kite 
seeing it outside its cage, seized and flew off with it. In the 
moment of its seizure, when it was crushed by the talons of 
the bird, and in the hearing of all present, she cried out from 
the air: “ Holy Thomas, help me.” Now that God of 
wonders might set forth the precious merits of His martyr, 
He commanded the kite to drop the little bird, which at 
once with great joy returned to its miftress. But the kite 
paid the penalty for its pillage, falling dead to the ground. 

Novice .—How was it that the saint succoured the little 
bird in its peril, but not his sick servant ? 

Monl j.-—-Because that had no other life, such as she by 
faith looked for, He wished also to show her that delay in 
healing her was not due to want of power but was of set 
purpose, because virtues are learnt by sickness. Liffen to 
another miracle. 


The Dialogue on Miracles 


Of doves which a kjiight set free. 

A certain knight of the manor of Lisere, named Anselm, 
used to rear many doves. He was told that he was com¬ 
mitting a grievous sin in keeping them, because they damaged 
the crops and barns of neighbours. One day as he threw 
corn to them to eat, with all of them gathered together before 
him, in a loud voice heard by all present, he said : “ You doves, 
if it is God’s will that you should flay with me, flay ; but if 
not, I bid you in His name to leave me at once.” At those 
words at once all the doves rising together, flew away and 
never again returned to those dovecotes. 

Novice .—How could they remain there againfl the divine 

Mon \.—It was not God’s will that the knight should keep 
the doves, and they could not remain there againfl His will. 
God’s will is His power. Do you suppose it pleases God 
when sparrowhawks, falcons, cranes and other birds of the 
kind are reared for amusement. Yet some, ftorks for inftancc, 
may be reared or entertained by the religious for necessary 
purposes ; concerning which I will take this opportunity to 
tell you a miracle. 


Of the floras to which the CiSlercian prior gave a 

At Citeaux, where is the head of our Order, many florks 
nefl. This is permitted by the brothers of the Order, because 
by them not only the monaflery but all the places round are 
cleared of foul worms. When winter comes, they depart, 
and at a fixed time they come back. One day when they 


Of Miracles 

had marshalled their ranks for travelling abroad, that they 
might not be thought ungrateful for the hospitality granted 
them, they sought out the brotherhood which at that moment 
was working in the fields, and flew round them with many 
hoarse cries and made them all wonder, not knowing what 
they wanted. And the prior said to them: “ I suppose they 
are asking permission to go ” ; and raising his hand blessed 
them. At once, wonderful to say, with great cheerfulness 
they flew off together, making the monks feel ashamed, who 
think little of receiving or waiting for the blessing, when 
they set out for a journey. 

Novice .—What are reasoning men, who are ungrateful 
for God’s gifts, to say when they hear of doves obeying and 
Storks giving thanks? 

Mont{. —This is the reproach of the Lord through Jeremiah 
againSt his people Israel saying : "The turtle dove and the 
swallow and the flor\ watched for the time of his coming ; 
but my people knoweth not the judgment of the Lord its 
God " (Jer. viii. 7 ). 

Novice. —Where do these birds live in winter? 

Monl(. —In very hot places. 


That swallows always return to their wonted 

I have been told by a certain prieSt, that the father of a 
family had very many swallows’ neSts in his house, and 
wishing to find out that very point about which you ask 
me, he took one of them and fastening a piece of parch¬ 
ment to its foot containing these words: “O swallow, where 
do you five in winter? ” he let it go ; for he knew by 
experience that they always return to their wonted haunts 
and dwellings. The swallow coming to Asia with the rest, 


The Dialogue on Miracles 

built its neSt in the house of a certain Peter. Seeing on 
its foot in its daily coming and going that parchment, and 
wishing to know what it was, he caught the bird, read and 
removed the parchment tying on another which thus 
answered the question: “ In Asia in the house of Peter.” 
When the said householder learnt this on the return of the 
swallow, he told the Story to me as a remarkable fa<5t. But 
about Storks I could tell you many wonderful things, if I 
were not passing on to more useful topics. The males are 
very jealous of the females and punish adultery with great 
severity. Yet the females have one very remarkable remedy. 
If before the arrival of her mate she can bathe in water, he 
knows nothing of her adultery and so she escapes the penalty 
of death. 


Of a florb that was billed for adultery. 

In the court of a certain knight, as I have been credibly 
informed by a monk, there was a neSl of Storks, that is, a 
male and a female. In the absence of the male she com¬ 
mitted adultery and frequently plunged into a ditch near 
the house. The knight having noticed this and wishing to 
know the cause ordered the ditch to be blocked up. To 
be brief, she, after committing the offence, sought the water 
as usual, and could not get into it. Meantime the male 
arriving discovered her crime and attacked the adulteress 
with his beak. Not being Strong enough by himself to kill 
her, he flew away in a rage and returning after a time with 
many Storks accompanying him, before the eyes of all the 
people in the court slew the wretched female. 

Novice .—I suppose that the jealousy contains in it some 
sacred meaning. 

Monb -—Your supposition is right. For often in the 
scriptures God compares Himself to birds. His spouse is 


Of Miracles 

the faithful soul ; adultery, every mortal sin which separates 
men from him and joins them with the devil ; baptism with 
water is repentance, which is ever being repeated and washes 
away guilt, that God may not see or know it for vengeance. 
This being said by way of example, I will tell you something 
wonderful about fishes, which are made of the same element, 
water, as birds. 


Of the ring of the provoB Conrad, that was found 
in a pike. 

Conrad, the president of S. Severin in Cologne, was also 
provost of Xanten. When sailing once on a time to that 
town, and washing his hand outside the boat in the stream, 
he let slip a very good golden ring from his finger which 
fell into the Rhine. But the following year going in a boat 
again to the town, he met some fishermen near the place, 
where he had loft the ring, and he ordered enquiries to be 
made of them if they had taken any fish. They replied: 
“ We have one pike which belongs by right to the provoft 
of Xanten and we dare not sell it.” When they were told : 
“ See, here is the provoft,” they offered him the fish. When 
the cook had disembowelled it, the ring was found in its 
entrails. Being neither able nor willing to hide it, he showed 
it to the provoft, who recognised it at once and so recovered 
it by a great miracle. 


Of water turned into blood with the fishes in it. 

A certain prieft of the Black Order laft year told me a 
very wonderful ftory about water and fishes. “ In our 


The Dialogue on Miracles 

province,” said he, “ as many can testify to-day, all the marshes 
and Streams at a certain time change to blood. The fish 
being unable to bear their bitterness leave the waters and 
seek dry land. Moreover eels climbing the banks and Stick¬ 
ing there are found in that plight. But a number of fishes 
perish in the waters, as in the plague in Egypt. I will now 
add something wonderful about the animals and beaSts that 
move on land. 


Of the oxen that filled their peeper. 

When William, our novice, was returning to Rome in 
the firSt expedition to Jerusalem, he heard of a recent occur¬ 
rence there, which caused wonder to many. A certain ox¬ 
herd had fed oxen near the city for more than twenty years. 
One day as he slept in the field not far from the grazing 
cattle, four of them collecting put their heads together as 
if in talk and after a little came running to their keeper, 
trampling upon him with their hoofs and tossing him with 
their horns, until they tore him to pieces and killed him. 


Of a she-wolf who filled a boy in Kerpen. 

Abbot Daniel told me a very remarkable Story about a 
she-wolf. “ In Kerpen,” he said, " where I was a scholastic, 
the scholars one day had had permission to go to the woods. 
Finding a wolf’s lair there, they drove out all the whelps and 
one of them cut off their feet with an axe. As they were 


Of Miracles 

going away, the wolf came back and when she saw her 
whelps’ feet cut off, followed them as they retreated, and 
furiously attacked him only who had done this. He in his 
fright climbed a tree. Not being able to follow him, she 
began to dig round the roots with her claws, and finding this 
useless, she summoned other wolves. Meanwhile the scholars 
reported it and men from the manor with swords and forks 
and cudgels came to his help and drove off the wolves, taking 
him away in their midft. The wolves who had been called 
in, followed for a little and then returned and the she-wolf 
alone persisted in trying to avenge herself by repeated attacks. 
And when they were near the manor, giving her life to 
avenge her whelps, she broke into the guards of armed men 
and leaping at the throat of the scholar at once killed him. 
She was immediately slain. 

Novice .—I am much surprised that she could know the 
scholar from the reft. 

A lon \.—Many such things happen by the judgment of 
God, of which kind is what follows. 


Of a man who had all his children throttled by 

A certain man near Aix had three children. Now at the 
time when Philip was crowned there, many wolves were 
seen in the province. One of these catching the infant son 
of that man outside the house, carried him off, throwing 
him over his shoulder. A soldier by chance riding along 
the road, in pity for the child galloped after the Wolf and 
rescued him alive and unharmed from its teeth. Not long 
after the same boy by some judgment of God was carried orf 
by a wolf, ftrangled and eaten. That child had a sifter older 
than himself. She was sent one day into the fields to draw 


The Dialogue on Miracles 

water from a spring. A wolf in the sight of many people 
ran to her and before they could help her, killed the girl and 
was devouring the entrails. So this man robbed of his two 
children, having in time of war taken his wife with the 
furniture to the town, left a third boy to guard the house 
until his return. He never saw him again and it is possible 
that he was taken and Strangled by a wolf like the others. 
Since we are speaking of wolves, I will tell you something 
about a wolf, which I heard lately, at which I wondered a 
good deal. 


Of a wolf that dragged a girl into a wood, that she 
might draw out a bone from the throat of his mate. 

Near a manor, whose name I have forgotten, a wolf 
attacked a grown-up girl, holding her arm in its teeth. 
Dragging her with him, as often as she began crying out, 
he gripped her hard, and spared her when she was silent. 
To be brief, she was led by him into the wood to another 
wolf, in whose throat a bone had Stuck. It was in very great 
pain and the hand of the girl was thruSt into the gaping jaws 
by the mouth of the other and by it the bone extradled which 
had Stuck there. Thus cured, he at once with his friend 
led the girl back to the manor. 

Novice. —I have seen a young man who was carried off 
by wolves when a child and reared by them to manhood, 
so that in the manner of wolves he would run about on his 
hands and feet and howl. 

Mon\. —So much then for animals. Now I will add 
something about reptiles and so conclude this seStion. 


Of Miracles 


Of a toad that persecuted Theodoric Cancer. 

In the manor of Kerpen in the diocese of Cologne, which 
I have mentioned before, there had lived a man of whom I 
am not certain whether he is Still alive, a monk but blind, 
named Theodoric Cancer. Once in his youth, when lifting 
a harrow in a field, he found a great toad under it. As it 
rose on its hind legs as if to fight, in anger he seized a piece 
of wood and killed the reptile. Wonderful to say, when 
Theodoric was expecting nothing less, he saw the dead toad 
following his track. Having pierced it afresh and reduced 
it to ashes by burning it again and again, he found it of no 
use. There was no place so remote, so foul, which was 
safe for him to sleep in. At night he hung in a shield from 
a rafter in fear of it. When he rode out with a hunter friend 
and complainingly told him of these wonderful things, behold, 
he saw the reptile clinging to the tail of his horse and quickly 
climbing up to him. The other at once called out: “ Take 
care, take care, see, the devil is climbing your horse,” and 
he leapt down at once and killed it. Another time too, as 
he was sitting with his friends, he saw that reptile on a post 
in the next wall. “ Look,” said he, “ where that devil is. 
Never shall I be free from him, unless he gets his revenge.” 
At once baring his head, he allowed the reptile to approach, 
and when it had bitten him, he threw it off as it did so and 
quickly cutting out the bitten part with a razor prepared 
for this, he threw it away. Soon the cut swelled up wonder¬ 
fully through the infection of the poison to the size of his 
fifl and burfl. Thus he was freed from that moft foul 
reptile. Afterwards this Thomas was accidentally deprived 
of an eye by a soldier and gave himself up to such a pious 
life that he always went barefoot and thus visited the home 
of the blessed apoffles, Peter and Paul, also S. James of 
Gompoftella many times. 

Novice .—1 have never heard of such things. 


i !5 

The Dialogue on Miracles 

Mont {.—God often punishes sinners by monflers like this, 
that they may know how great a punishment is prepared in 
the future, where their worm shall not die nor their fire be 
extinguished, for the false and gluttonous, the luflful and 
unclean. Of triflers, such as sportsmen, I have already spoken. 
Of the luflful you have an example in the life of S. Malachi, 
where a luflful man was driven by a toad from a nun. Of 
gluttons, I remember, I spoke in the fourth book chapter 
eighty-six, where the entrails of a hen were turned into a 
toad. I will tell you another recent example of this. 


Of a toad that was found in the bottle of a drunken 

In the manor of Berge in the diocese of Cologne a priest 
celebrates, who is a very remarkable man and wholly given 
up to gluttony. I do not wish to give his name ; I hope 
that he may yet amend his life. It was his habit in the 
summer for the gratification of his appetite to drink from 
bottles, that is, glass vessels. One day as he lifted his bottle 
filled with wine, and offered it to someone to drink, there 
was a great toad sitting at the bottom of it. Much terrified 
at the sight, they wondered how so great a body could have 
entered, since the lower part of the vessel spread out, and 
the neck was very long and narrow. And as the prieft could 
not get the reptile out and was unwilling to break the vessel, 
he put it back in the place from which he had taken it, but 
returning after a season he found nothing in it. No doubt 
the liquor had been changed into the horrid reptile, that by 
this warning the prieff might be turned againfl drunkenness. 


Of Miracles 


Of a toad that was found on the altar of the feu/s, 
when they were celebrating their fettival. 

Not long ago God miraculously confounded the Jews who 
are altogether foul in person and worship, by a reptile of this 
kind. In the next manor called Wintere, the Jews living 
there were once celebrating certain solemnities in the house 
of a knight which they had hired. After they had covered 
the altar with many fine cloths, they entered together at the 
time of the evening sacrifice and the priefl going up to the 
altar, on rolling off the cloths, underneath about the middle 
of the altar found a very great toad. At his sudden loud 
cry in exceeding great fear, Jews and Chriflians came running 
up, and there was the monflrous sight plain for all to see. 
And many knights and their wives flocked there to see and 
broke into laughter, increasing the confusion of the Jews. 
The tale was told by them at the time to our lord abbot 
Gevard from whom I heard it. 

Novice .—I am much pleased at miracles of this sort, which 
are destructive of error and vice and some of them incen¬ 
tives of faith and virtue. 

Mon\. —Be assured that even poisonous reptiles have some 
natural virtues. 


Of a serpent that sucked the wound of a soldier 
and healed it. 

I was told by Henry de ForeSl, an honourable and truth¬ 
ful knight, a very wonderful tale about a serpent. “ A 
soldier," said he, “wounded near me laSt year in the side 
and making a bad recovery, was in very great pain through 
a discharge of matter from the wound. One day when he 


The Dialogue on Miracles 

had lain down on the trunk of a felled tree with his side 
bare that the matter might escape, he fell asleep. Mean¬ 
while there came a snake and sucked the wound. He awoke 
and shook off the snake. And although he was alarmed 
because of the poison, yet he soon felt much better. He 
was advised to give the snake an opportunity of sucking it 
again in the same place and in the same way ; perhaps he 
might be entirely cured. This he did and now being in 
perfect health, he began to be so much beloved by the snake 
that he could hardly sleep in any place without its coming 
to his bed. The man disliking its company, went into 
another province and for about half a year did not see it. 
On his return however he was again persecuted by the snake, 
and when it could not get in where he was sleeping, in the 
morning it would be found at the door. He was advised 
to kill the beaSt and replied : “ 1 will not kill that which 
healed me.” But at laSt enraged by the persistency of the 
snake, he did kill it and so was freed from it. 

Novice. —That was a better serpent than that mentioned 
in the sixth book and twenty-second chapter. 

Mon{. —That one punished a very great sin. How 
serpents spare men, I will illustrate by two miracles. 


Of a matron of Flanders who swallowed a sna\c 
in the dar\ and expelled it in child-birth. 

A certain matron of Flanders as I have heard from the 
monk Wiger of Villers, brought forth a child, about whose 
waiSt was bound an enormous snake. A discussion arising 
how it was to be drawn away without danger to the child, 
by some one’s advice a sword was placed upon it. The 
snake alarmed by the cold feeling, raised its head and fell 
away from the child. The latter was baptised and lived a 
few days. It is said that the mother had swallowed the 
snake in the dark. 


Of Miracles 


Also of a woman whose mouth a snathe entered 
when she was sleeping, and escaped when she 
brought forth her child. 

Something very similar happened in the diocese of Utrecht 
in the manor of Dulre. The nurse of Allard, our novice, 
as he himself told me, being asleep one day near a hive of 
bees, a huge snake entered her belly through her mouth. 
Her husband coming up to wake the sleeping woman, saw 
the tail left outside a finger’s length. He was unable to 
draw it out and she awoke saying: “ I have had a very 
uncomfortable sleep.” And the husband would not tell her 
what had happened, left she should die of fright, for she was 
near the time of her delivery. By the advice of the husband 
honey and sweet things were given to her by her mother, 
that the snake might drink them and be quiet. But at 
the time of her delivery the woman ejefted the snake with 
the child. Her husband was waiting for it with a drawn 
sword, and the snake retreated to the woman with the 
cunning natural to it, but the way being blocked, it was 
killed. That woman is ftill alive. If I were to tell you of 
all the things that in my time have happened miraculously, 
time would fail me before the abundance of my material. 
In the meantime remember those that have pleased you, for 
I pass on to subjects of greater profit. For it has been written 
of God : " Remember ye the wonderful things that he hath 
done." Let us remember what has been said, saying with 
the prophet: "Thou art God who alone doeil wondrous 
things. Not to us, O Lord, not unto us but to Thy name, 
give the glory." The name of the Father is Chrift, by whom 
all things were made. To whom with the same Father and 
Holy Ghoft be honour and rule for ever and ever. Amen. 





What death is ; whence the name is derived ; 
of four kinds of dying people. 

The eleventh hour of the day draws the sun to its setting. 
This is the decrepit age which is nigh unto death. Not with¬ 
out myffery, I imagine, muff we treat in this Eleventh 
Book of the dying ; for the number eleven, as it passes one 
beyond ten in which number are embraced the commands 
of the divine law, denotes transgression. By the transgression 
of the firs'l-created death entered into the world. Hence death 
(mors) took its name from “biting" (morsus). When man bit 
the apple of the forbidden tree, he incurred death and sub- 
jetffed himself with all his posterity to its certainty. Death also 
is derived from bitterness (amaritudine), because, as it is said, 
no pain in this life is more bitter than the separation of body 
and soul. Now there are three kinds of death, as saith 
Ysidorus, sharp, untimely and natural. Sharp is that of 
infants ; untimely that of the young ; due, that is, natural, 
that of the old. And because we propose to speak of the 
dying, know that there are four classes of dying men. Some 
live well and die well ; others live ill and die ill ; others 
live ill, but by the grace of God die well ; and there be those 
who have lived well, but by the righteous judgment of God 
die ill. This difference God hath well expressed by the 
mouth of Ezekiel. Now he says of those that live well and 


The Dialogue on Miracles 

die well: If a man hath been juft and hath done that which 
is lawful and right,” after enumerating many good works, 
he ends thus, “ he is juft, he shall surely live,” that is, 
eternally, “ saith the Lord God.” Of him that lives ill and 
dies ill, he at once adds: “ But if he beget a son that is a 
robber, a shedder of blood,” enumerating many works of 
wickedness, in the end he saith : “ Shall he live? He shall 
not live. Since he hath done all these abominable deeds, 
he shall surely die,” that is eternally, “ his blood shall be 
upon him.” But concerning him who hath lived ill, and 
finally repents, thus he saith: “ Again when the wicked 
man turneth away from the wickedness that he hath com¬ 
mitted, and doth that which is lawful and right, he shall 
surely live, he shall not die. All his transgressions that he 
hath committed, I will not remember. In the righteousness 
that he wrought shall he live.” 

Novice. —A great comfort. 

Mon\. —Not less terrible is that which follows. “ But 
when the righteous turneth away from his righteousness and 
committeth iniquity according to all the abominations that 
the wicked man doth, shall he live? All his righteousness 
that he hath done shall not be mentioned. In his sin that 
he sinned shall he die ” (Ezek. xviii). Peter lived well and 
ended well. Simon Magus on the contrary lived ill and 
ended ill. The robber on the cross had lived ill, but made 
a good end. Nicolaus the ftranger is believed to have lived 
well at the beginning, but he did not finish well. 

Novice. —Why good men die well and the wicked ill, I 
have no doubt, but why men for a long time living well, do 
not persevere, and those long living an evil life depart by a 
good end, I should like to be informed. 

Mon\. —I am not Chusi, David’s counsellor. For who 
knoweth the mind of the Lord or who hath been his coun- 
cellor (Rom. xi. 34 )? 

Novice. —What is a good death and what a bad death ? 

Mon\. —He who departs in love, shall by means of his 
light see eternal light. Hence is it that those dying in the 
world hold a blazing light in their hands. But he who dies 
without love, shall be sent into outer darkness. For in one 


Concerning the Dying 

sentence is all this diversity summed up. Saith he : “ Such 
as I find thee, such shall I judge thee.” 

Novice .—I acknowledge that I am satisfied with your 
expositions ; now I pray you to add examples. 

Mon —I will do what you ask and in the order men¬ 
tioned. How precious is the death of the saints in the sight 
of the Lord, and how dreadful is the death of sinners, the 
following examples will show. 


Of the death of Meyner, the priefi of Hemmenrode. 

At the time when the blessed David, monk of Hemmen¬ 
rode, passed from this world, there was great mortality in 
that house which goes by the name of Hemmenrode, the 
Lord taking to himself those whose holier life commended 
them, like those doves that are fed with better corn. There 
was there a priefi named Meyner, at one time canon of the 
church of S. Simeon in Treves and then by S. Bernard’s 
profitable exhortations becoming a monk of the Order. More 
than thirty years had he passed in the Order and through 
many efforts had reached a lofty pinnacle of holiness. And 
being for his worth elected to various offices, prior, that is, 
cellarer, granger, mailer of novices, Hep by Hep, after 
adminiffering each without blame he fell into severe illness 
and his sharp pains told him that death was at hand. The 
abbot in consideration of his labours, caused him to be 
placed in a retired part of the house and set apart four monks 
to wait on him. But he, although rejoicing in solitude, 
was rather vexed by the honour shown to him, saying to the 
abbot: “ These brothers are wearied with watching and 
working and are not needed by me. Solitude is pleasing to 
me, and I shall not be lonely when I am by myself, for he 
is not alone who has with him his maffer and guardian, the 


Thf. Dialogue on Miracles 

Lord. If I have not men’s care, I believe I shall not want 
care from heaven.” When the abbot was going and was 
paying little attention to his talk, he himself compelled the 
brothers to leave him and to put out the light. At mid¬ 
night by the prior’s order the monks who had been bled, 
assembled in the same house to say the hours and a fire was 
lighted because it was winter. Then matins were said and the 
prior visited him while the brothers flood round the bed. 
To them he said : “All night I was holding a solemn service. 
If I had a hundred tongues I could not express the joy of 
my inward happiness. I saw a divine light, I heard heavenly 
harmony, I was amongfl the choirs singing in heaven. Ah ! 
with what precision, what clearness, what reverence did they 
sing 1 Their voices were many and different, but juft as 
on the harp a variety of firings gives a united harmony, so 
did that concord in diversity blend in one melody delightful 
beyond human underflanding. The deep tones of the bass, 
the rising girlish voices making diapason. The sweetness 
of that organ human weakness cannot measure. As I 
wondered at all this, there flood by me one in majeflic robe, 
saying: “Why doft thou wonder? This is the praise of 
the word of God.” And when he had said that, he joined 
the singers and sang with all his might. Meantime there 
was seen a pleasing sight. I saw a beautiful flreet firetch¬ 
ing above me, making a road from earth to heaven. One 
of our Order suddenly appeared in the midft, who entering 
this road sought the realms above. Full of joy and uttering 
praises, fenced in by troops of angels, having suffered no 
agony at all, he was taken into heaven. Yet that brother 
was not named to me. Moreover some were blaming our 
brothers, charging them with two offences, that when brothers 
died, they were negligent in the payment of what was due, 
and that they did not give up at once the old tunics when 
they received new ones. On the one point I grieve that I 
am to blame, for with urgent reason I had not paid the masses 
that I owe, but have sung how many more psalms inflead. 
For I thank God, my lips have never been slothful in 
His praises. Such talk he carried on, and thereafter being 
withdrawn from this world, proved the truth of his words. 


Concerning the Dying 

They say of him that when abroad on business it was his 
practice to repeat two psalms each day. It is plain that that 
brother who suddenly appeared in the midft and was con¬ 
ducted with heavenly honours, very fitly meant Meyner 
himself, clearly indicating that when death came quickly, he 
would pass without a Struggle from distress to glory, from 
death to life, from the world to ChriSt, to whom be honour 
and rule for ever and ever. Amen. 


Of the death of Ysenbard, the sacriSlan of the same 

In the same community the prieSt named Ysenbard, the 
guardian of the church, who had lived more than thirty years 
in the Order and had come to his laSt days, fell sick. In 
the middle of the night, whilst the attendants were carefully 
watching by him, they heard him lightly whisper some words. 
Fearing that he, being near to death, was rambling in his 
talk, they put their ears to the mouth of the speaker and 
heard sublime words, full of edification, concerning the glory 
of the heavenly beings and the indescribable happiness of the 
saints. Thinking it right that a capable witness of those 
things should be present, they told the abbot, who was him¬ 
self in a very weak Slate of health. The abbot was summoned 
and came. Meantime the clock ran down, and seizing the 
occasion he said : “ Ah ! how sweet a night have I passed ! 
the timing of what a delightful a clock have I been busied 
with ! How sweet and pleasant the harmony I have heard ; 
and the bands of minStrels I have been with ! How in con¬ 
cert, how delightfully did they sing ! In our singing there 
is wont to be discord, weariness and slackness ; there it is 
far otherwise. They all unite in one melody, sweeter than 
anything that gives delight. Unwearyingly they cease not to 


The Dialogue on Miracles 

offer praise, and the more they praise, the more does their 
desire to praise grow in a wonderful and unutterable way 
leading up to the enjoyment of a moft pleasing reft, for they 
never cease praising the creator. There I saw men of your 
Order conspicuous in honour before others and high in favour. 
For they who have been moft humbled here, contented with 
a mean lot for Chrift’s sake, rejoice there in the greater glory, 
receiving abundant consolation, brilliant of countenance, lofty 
in ftature, gloriously arrayed. With these I held intimate 
converse and was refreshed with friendly talk. There 
appeared also to me our brothers, Dom Warner, the prior, 
Dom Michael, Dom Arnold, Dom Conon, and Dom David 
who was higher in honour, all clad in the whiteft cowls, the 
brightness of which my eyes could not endure, like the flash 
of dazzling lightning. Delighted with their great brilliancy 
of garb, I asked eagerly, if I should have such. And they 
said : “ He who lives blamelessly, may hope for such garments. 
But if vice be hidden in his conversation, a spot will appear 
in his robe. A fault in life makes a blemish in the robe. 
Therefore shall he deserve to have a spotless robe, who keeps 
himself free from spot.” And I said: “ What are those 
spots? ” And they said : “ Murmuring, slander, envy, negleft 
and whatsoever ftains and deftroys the purity of the heart. 
They who do such things cause a spot in the brightness of 
their garments. But thou for thy many efforts and the 
honefty of thy life shalt be awarded such a robe.” His throat 
being dry after speaking thus and his Strength exhausted, he 
ceased talking. After a little being refreshed with a few drops 
of water and recovering his breath, he prepared to speak and 
raised the hopes of his hearers. And he said : “ Would God 
I might have time till I could fully tell of the works of God 
to you, sirs. Ah ! what a messenger of joy I should be ! 
What glad and amazing things should I relate ! which I 
have seen and heard and felt, which are prepared for those 
that love God and are active in his praises.” And the abbot 
said: “ Brother, how did you see these things? ” And he 
said : “ Four times this night was I carried before God. My 
breaft: was opened and my spirit drawn forth and at once 
I was amongft the choirs of angels and I saw Our Lady 


Concerning the Dying 

amongSt her holy virgins with extreme clearness, and she 
promised that she would be with me in my need and that S. 
Michael with a great army of angels was ready to give me 
aid ; for I was ever paying honour to his altar and his 
memory ; and presently I was aware of a countless hoSt cf 
saints and those whom I had never seen before.” Again 
failing in breath and strength, he Stopped speaking and so 
being compelled, he took a little to drink, and tailing it he 
said: “ How sweet is the Lord to those that taSte Him ! 
How great is the abundance of his sweetness, how bountiful, 
how unfailing and overflowing with plenty of all delights, 
with which he was deigned to refresh me this night! O that 
sweetness, moSt pleasing sweetness, desirable and very excel¬ 
lent ! O how matchless, how surpassing and ineffable ! 
For however well I may remember it in my heart, yet over¬ 
come by its exceeding greatness, I cannot express it in words. 
Fed on such happy food, needless is it to add to it this. This 
affords slight and brief nourishment, that refreshes and satis¬ 
fies for ever. How blessed are they who will enjoy it end¬ 
lessly! ” At the bidding of the abbot some novices were 
called, men once famous in the world, distinguished for 
prowess in war ; these he thus comforted : “ Truly happy 
are ye who have been called from your unreal life to take your 
part in heaven with the righteous ; for your salvation is certain, 
if only ye persevere. The lord David unceasingly pours 
out prayers for you to the Lord, that as ye have begun your 
salvation, so ye may happily complete it. Speaking of one 
by name he said of him : “ Had he not entered the gates of 
the Cloister, he would not have escaped the gates of everlast¬ 
ing death. There were present gueSts called from their homes 
for the purpose of becoming monks but held back by excessive 
love of temporalities, they hesitated whether to enter upon 
that hard path. They coming to the man of God, confessed 
the wavering of their purpose, because, forsooth, to will was 
present with them, but how to perform the good they found 
not, and they begged that assisted by his prayers they might 
be worthy to be established in goodness. And said he : “ As 
long as ye cling to the world in your hearts, ye cannot perfectly 
please God, nor be Strengthened in good, having your will 


The Dialogue on Miracles 

fixed on evil. Wherefore go ye away altogether from those 
things which ye love without profit, and there shall not be 
wanting to you the Saviour’s love. If ye had seen what I 
have seen, ye would account all the glory of the world worth¬ 
less.” Then many asked him various questions, this one 
about his father, another about his son, another about his own 
future State, and another of the present. But the man of 
God so ordered his answers to each that he was proved to 
be a revealer of secrets and a seer into their consciences. Soon 
when the Lord called, that holy soul was freed from the flesh 
to return no more to the pains of the body, but, as we believe, 
to be clothed in the light of immortality and to be refreshed 
with the sweetness of everlasting joys. These two chapters, 
as also the five which follow, have, I hear, beeen noted by 
one, who says that he saw and heard what has been described, 
and which I have not allowed to perish. There are besides 
many witnesses to that now living. 

Novice .—I beg you to go on with the reft, for they are the 
more pleasing to your hearers that they have occurred recently 
according to your testimony and been committed to wridng. 


Of the death of the mon\ Siger. 

Mon \.—There was in the same house a prieft monk, Siger, 
a young man and a lover of the Order, a severe chaSIiser of 
his body, who amongst other aSts of goodness, ardently loved 
the Holy Mother of God, and by all the ways he could urged 
others to love her. When the hour of his summons was at 
hand, his sickness and weakness being very great, a lay-brother, 
forewarned by the favour of God, whom the Lord 
frequently designed to comfort by his secret consolations, saw 
this vision. He thought that the board of the dead was being 
beaten, and he Started to aid in the passing of a brother. And 

2 3 8 

Concerning the Dying 

it chanced that whilff going through a palace wonderfully 
built, he found living in it a matron of venerable bearing, 
whose face showed angelic grace and her garments snowy 
whiteness. Therefore he flopped with his eyes fixed on her, 
certain that in so desirable a person there resided divine power. 
Finally, the presence of such divinity giving him courage, he 
came nearer, having no fear of the danger of rebuff, and 
joined in friendly talk, saying: “ Moff lovely miflress, what 
reason you have for coming in here to us, since matrons are 
not allowed here? ” Said she: “ I have a special right in 
your house and I come to visit my friends and members of 
my household.” Said he, having a pious care for his brothers : 
“ Behold our brothers depart one by one, young and old and 
middle-aged, and there is no acceptance of persons. What 
then muff we do?” She said: “You muff sing the Te 
Deum.” She made a further reply, but he being a plain 
illiterate man remembered only these words. Meantime the 
board was actually beaten and the symbolical vision came to 
an end. We believe that the good mother of God, as the 
mother of pity, did not fail her faithful servant in death and 
gave him that sign of her coming. 


Of the death of a young layman, with whom angels 
talked when he died. 

At the season a young layman came to take the vows, being 
pure himself and shrinking from the corruption of the world, 
having kept his body chaffe by the grace of divine pity. He 
presented himself at the chapter, but being seized immediately 
afterwards with sickness, he was anointed. After he was 
anointed, another died. When all were at the funeral and 
the sick were left without an attendant, this young 


The Dialogue on Miracles 

man heard the choirs of angels celebrating the dead man’s 
obsequies and was wonderfully delighted by the sweetness of 
the musicians. Moreover, some of them flood close by him 
and spoke to him saying : “ Friend, what sayest thou? Does 
it please thee to come to us this time? And he said : “ I 
earnestly desire dissolution and to be with ChriSt.” And 
the Angels said: “ Be prepared ; when this present ceremony 
is over, immediately shalt thou come to us.” He having no 
doubt of this promise from on high, having now a foretaste 
of the firSt fruits of future joys, cheerfully and gladly, when 
the keeper of the infirmary returned, made the matter known 
throughout the brotherhood, and he added: “ Spread the 
mat and beat the board and make with all haSte all the 
preparations, for I am about to go to the Lord.” And that 
was done. Moreover a sick man who lay next to him, almoft 
touching, with a thin wall between, heard the angels talking 
with him, and he is a faithful surviving witness, whose testi¬ 
mony is confirmed by his praiseworthy life. 


Of the lay-brother Obert, who when dying heard 
celeHial music. 

There was in the same house, that is, at Hemmenrode, a 
man of refined character and prudent conduct, who from 
early youth had served in the Order, cheerful and ready to 
obey any command. He after rendering for about thirty 
years devoted and assiduous service to the sick brothers, was 
himself visited with various bodily irregularities, and living 
on in much pain for twenty years, endured a long martyrdom. 
Yet although weak in body, there was no foresight wanting 
in him to supply the brothers’ needs, nor a wise administra¬ 
tion of his duties. At laSt as the rising Storm of mortality 
pressed hard upon him and his weakness increased, ending 
his life, he left it and his pains behind him. On the eve of 


Concerning the Dying 

the blessed S. Stephen, next to the nativity of the Lord, the 
board of the dying was beaten for him and rising in hafte the 
brothers came to Strengthen their brother in his departure 
with their prayers. Now he was lying, as is the custom, 
Stretched upon the mat, drawing his laSt breath. The litany 
being said, whilst there Still seemed to be some breath 
left in him, they began the seven psalms. As they said these, 
he rousing as if from a light sleep, came to life, turning his 
eyes all round, and at the bidding of the abbot, he was placed 
on his bed again and we went away. Some Struck by the 
Strangeness of the occurrence, remained about him, waiting 
until his breathing should grow Strong, and desiring to hear 
from him, what miracle this was. When he came to him¬ 
self, he began to speak as follows: “ What am I doing here? 
Assuredly I do not wish to be here. But now I was amongSt 
the angels, soothed by the sweetness of heavenly music and 
I had been appointed to the blessed protomartyr to be his 
companion and colleague in his glory. What do I here? 
Truly I desire to return.” After a little the board was beaten 
again and with joy going to sleep in the Lord, as we believe, 
he was not cheated of his wish, but will have his part in the 
lot of the saints. But that he loft the glory firft shown to 
him, returning for a season, we do not doubt that in this our 
cowardice was considered, that is to make us less anxious and 
to spur us on to better aims. 


Of a blind lay-brother who heard the angels 
adminiHering the funeral service. 

In the same house was a blind lay-brother, to whom God 
had given the light that lighteth the inner man, changing 
his bodily loss to a heavenly gain. For he gave him to see 
visions from above, sometimes of the glory of the saints, often 



The Dialogue on Miracles 

of the pains of the wicked, constantly of the devil himself, 
belching out flame and breathing balls of fire. Wonderful 
was this and the gift of God. But often he suffered their 
attacks and battles, they rushing upon him and he Striking 
them down with his fiSt and cudgel. These assaults he was 
wont to suffer in any place, but more in churches, and most 
of all when he prayed for the dead. At that time he began 
at the funerals of the dead to hear the choirs of angels singing 
now with the monks and now by themselves. But when 
the bodies were carried out, the brothers going before them, 
the angels remained in the choir, finishing the service of the 
dead. But at the Sandlus and the Pater-noSfer he used to 
hear indescribable jubilant cries, sweet beyond human con¬ 
ception. These heavenly measures were sweeter and plainer 
after the burial of the lord Daniel. Once it came to pass 
that the lord abbot went to this blind man for edification and 
he admitted that he had received this amongft other tokens 
of kindness. Moreover he was earnestly warned by the abbot 
that he should be grateful for God’s favour and shut out all 
human pride, keeping to himself the divine gift and not throw- 
ing what was sacred to dogs. And he replied that he had 
told it to one of his brothers in the flesh. And the abbot 
perceived the man’s backsliding. Some days later when the 
abbot came again, he humbled himself before him and con¬ 
fessed with tears that he had loff the heavenly blessing. After 
a severe penance had been imposed on him, the favour which 
had been withdrawn from him in his pride, was restored to 
the penitent. 


Of the death of brother Hildebrand, whose soul 
under the shape of a beautiful boy was carried to 
his grave by a brotherhood of white monks. 

When brother Hildebrand was on the verge of death, the 
board was beaten and the brotherhood hastened to him. As 


Concerning the Dying 

they flood round the dying man and were duly celebrating 
the laft rites, amongft the others flood a brother, to whom 
God deigned to reveal the following vision. He looked and 
behold another band of white-clad men came up, who in the 
place where the dying man lay, received a very beautiful youth 
and went off with much joy and song. And so the twin¬ 
being of this happy brother was carried out and escorted by 
twin bands, the soul that is, by the band of white-clad beings 
to its blessed refl, the body by the brotherhood one day to 
be clad in white to the church, both companies though 
separate singing in harmony to the praise of God for that 
which they carried. 

Novice. —Why at the death of some good men are such 
wonderful things seen, but at those of others, who are of equal 
merit, no signs are shown ? 

Mon\. —One reason is that the hidden holiness of holy 
men should be manifefled to the living ; another that men 
may imitate their virtues, whereby they earn their reward ; 
the third is that the innocence of good men may be clearly 
shown, if they have been slandered, as often happens, for 


Of a dead lay-brother about whose body brother 
Warner saw candles Handing. 

In the same convent at the infligation of a brother named 
Warner, some of the brothers slandered a lay-brother without 
cause, so that he was driven out by them. After this the 
brother happened to die and the said Warner was present at 
his funeral. Now it was the cuflom at that time, when any 
one had been placed upon the mat, for the brothers to go 
there not in procession and to fland round the dying man in 
no particular order, jufl as they ran up or their devotion gave 

2 43 

The Dialogue on Miracles 

them a place, the lay-brothers Standing here and there round 
the monks. The body of the dead man therefore being 
washed and brought there, this Warner saw many candles 
set up round the bier and all of them burning. Now in 
the part where he was Standing, all the candles alike were 
extinguished. Wondering and alarmed at this, when the 
body had been carried into the church, he took Dom Syfrid 
aside and made confession, putting down to his own fault 
the extinction of the candles and to the manifestation of the 
innocence of the brother. Returning to the church he found 
the same candles all burning on every side. 


Of the death of prior Herwic. 

Laft year the lord prior Herwic died in the same place, a 
man of advanced age and a very zealous disciplinarian. When 
late in life it was thought he was on the point of death, he 
said in a clear voice to those who had assembled: “ I shall 
not die now, but to-morrow at the ninth hour I shall be before 
the supreme judge to give an account there of all my deeds.” 
And at that very hour he did actually expire. Some declared 
that at his passing they had heard angels. You have a like 
instance in the monk Ulrich of Villers in the ninth book and 
thirty-firSt chapter. 

Novice .—Pray why did the one predict that he was going 
to his marriage and the other to judgment? 

Mon /(.—The one because he took the vows when a youth 
and had good hopes from his guarded chaStity ; the other 
was alarmed about his sins committed over a long period ; 
for he had come to be a monk late in life. 

Novice .—Blessed are the dead that die in the Lord. 

Mon \.—How great is the blessedness of those who die in 
the Lord, the next examples will show. 


Concerning the Dying 

chapter XI. 

Of the death of Mcngoz, a lay-brother who returned 
to life at the bidding of abbot Gisilbert. 

In the oft-mentioned Hemmenrode there was a lay-brother 
named Mengoz, a simple, good man, who served in the 
kitchen of the monastery. One day he happened to he 
chopping wood with a young monk who was taking his week’s 
turn in the kitchen ; and not taking enough care to avoid 
cutting it, the monk wounded his foot. Being carried to 
the infirmary and being in much pain, he was anointed. As 
the time for going to the general chapter was at hand, abbot 
Gisilbert of blessed memory said to him: “ Brother Mengoz, 
you mull not die, but you will wait for me.” When he 
said: “ If possible, I will do so,” the abbot replied : “ I order 
you to do so.” And so he went away to the chapter and 
flayed a long time. On his return as he reached the gate, 
the board was beaten and the bell rung. The abbot asked the 
reason for this and the porter saying it was for brother Mengoz, 
the abbot replied : “ I had something to say to him.” As he 
was haftening to the prayers and had reached the infirmary, 
the man expired. Bending down over the dead man, he 
said in a loud voice: “ Brother Mengoz ! ” But there was 
neither voice nor breath from him. And when he had 
repeated his name a second time, the prior said: “ Do not 
trouble yourself, for he had breathed his laft." Then the 
abbot bending lower down to his ear, called out: “ I ordered 
you not to die until I came. Again I command you to answer 
me.” At that word the man as though waking from a deep 
sleep, opened his eyes and groaned: “ Oh, father, what have 
you done? It was well with me and so why did you recall 
me? ” “Where,” said he, “were you? ” The lay-brother 
replied : “ In paradise. A golden seat was set for me at the 
feet of our Lord and when you called me back, Dom Ysenbard, 
our sacriftan, came and dragged me from that seat, saying: 
“ You shall not sit here. You came here in disobedience. 
Return to your abbot.” And so I returned. Yet I was 
promised that that seat should be kept for me. I saw Ysenbard 


The Dialogue on Miracles 

in great glory, but on his foot appeared a spot, because when 
he was with us, he went out to work unwillingly.” 

Novice .—As the saints are without spots before the throne 
of God, why did a spot appear on the glory of an inhabitant 
of heaven ? 

Mon \.—That vision was shown for the sake of the living, 
that the glory might be a comfort to a monk of good life 
and the spot a warning to those who are careless. Although 
he went unwillingly with the brothers to manual labour, yet 
he was extremely careful at divine service. He cheerfully 
rang the bell in good time for matins and gladly sang the 
high notes. 

Novice .—I am satisfied with what you say. 

Mon \.—Mengoz bore witness that he saw Dom Daniel 
there and many others who had recently died. He said also 
that within thirty days some were to be freed from purgatory. 
And when he began to repeat these and like things, the 
novices, men of consequence in the world, were called in, 
Gerard, that is, and Marcmann and Carolus, afterwards abbot, 
from whose hand he ate in sign of real recovery. After this, 
when he asked leave to return, the abbot replied: “ Now go 
in peace,” and blessed him. At that word he at once closed 
his eyes and expired. This was told to me by our seniors 
and by that Marcmann jufl mentioned, who was present at 
this great miracle. 

And when the aforesaid Ysenbard was at the point of 
death and Gerard Waschart sat at his feet, with prophetic 
spirit he urged him to fteadfaffness, saying: “ Gerard, see 
you do not leave the Order, for many thousand devils wait 
for you before the gate.” What happened afterwards to 
this Gerard, we all know. 


Concerning the Dying 

chapter XII. 

Also of the death of Gozbert the lay-brother, who 
coming to life again recounted what he had seen. 

A similar miracle happened in the same house. When 
Dom Hermann was a novice in it, who is now abbot of 
Marienffatt, he told me that there came to him one day one 
of the seniors, saying: “ Come with me ; and I will forth¬ 
with make you hear what will please you.” And he brought 
him to a lay-brother named Gozbert, who had died and come 
to life again. I know not how many lay-brothers followed 
him, hoping to hear something Strange. To them he said: 
“ MaSters, ye count the years since ye took orders, some forty, 
some twenty, some ten. I tell you that blessed is that monk, 
or lay-brother, who has led a good life in the Order for one 
year or a month or even a week.” When he would not say 
more, they left him, but the novice said to him: “ I ask you, 
my good brother, to tell me something for my edification.” 
He replied : “ When I was lately sick and in the greatest pain, 
something came to my bed. And having touched firSt my 
feet, ascending Step by Slep, it touched my belly and then 
my breaSl and yet I felt no harm from that touch. But when 
my head was touched, at once I expired and was brought to 
a very pleasant and moSl delightful place, where I saw different 
kinds of trees and flowers of many colours. There met me 
too a youth of great beauty, by whom I was moSl courteously 
saluted and led before Our Lady the queen of heaven with 
much joy. A seat was placed for me at her feet, but as I 
sat in it in much happiness of heart, I was ordered to go back 
to the body. Grieving much thereat I was comforted by 
them with these words: “ Be not sad, for this seat shall be 
kept for thee and after a few days thou shalt return to it.” 
And when I asked them on going about the future Slate of 
our house, they answered: “ Its present Slate under abbot 
Gisilbert is good,” nor could I get more from them. But 
about three days later Gozbert expired. 

Novice. —Since it was said in the firSt chapter of this book, 


The Dialogue on Miracles 

that no pains in this life were more bitter than death, why 
did neither of those two lay-brothers complain of its bitterness? 

Mon\.— I think that is only to be underflood of those whose 
souls are separated from the body without returning again 
except at the day of judgment. I read that Lazarus, a youth 
and a girl were brought to life, Tabitha that is, and Maternus, 
besides many others, none of whom makes this complaint. 
Some also we see dying as peacefully as if they were sinking 
into slumber. Hence I can make no definite flatement on 
this point. 

Novice. —If there is any more about those of that house, 
I beg you will tell me. 

Moni —To do this I muff change the order I had proposed, 
so as to insert it now, speaking now of those who live well 
and die well, now of those who live ill and die well and then 
returning to the others. 

Novice. —So long as you tell me what is edifying, I care 
little about the order. 

Monk. ■—Hear then how great is God’s mercy. 


Of the final contrition of a priefl who had once 
been a Black Monk- 

Some years earlier a priefl died in Hemmenrode, whose 
life was as follows. He had become a monk and priefl in 
the Black Order and had made such advance in it as to 
attain to the office of prior. But through the malice of the 
devil and his own rashness, the citadels of chaflity and inno¬ 
cence were abandoned and he turned away into a region 
of different charafler to make a compaft with his own 
pleasures. But at length in a penitent mood he became a 
regular of the Premonflratensian Order. Then again over¬ 
come by Satan, he fell into his former errors. After that he 
betook himself to our Order. Again becoming a worthless 
apoflate he gave the reins to his desires, being shameless 


Concerning the Dying 

enough to live with a wife in his house. Laft of all in those 
days the eye of God the Father was turned upon him, he 
abandoned the world with its lufls and coming to Hemmen- 
rode sought to obtain admission. Forthwith having recourse 
to the armour of penitence, by conflant confessions, tears, 
prayers and faffing, he showed to all the appearance and 
example of true repentance. After a brief time had run its 
course, not more than halfway through the year, being visited 
with bodily infirmities he took to his bed, but obtaining no 
greater ease, he manfully completed the agonies of death that 
had begun, now singing, now praying, now saluting the Holy 
Mother of God. For he practised certain of her salutations, 
which he was never known to miss, awaking or going to 
sleep, and which before the hour of his death he bound about 
his neck, in token of his great trufl and good hope. More¬ 
over he asked the lord abbot to flay by him with a few brothers, 
and to these he said: “ Reverend father and ye, sirs, I a sinner 
and a penitent, desire you to be witness before God for me 
to my sincere confession and true penitence. For I am ready 
to make full satisfaction, to undergo any torments, any hard¬ 
ships, if God will grant me life. Nothing will be too hard 
or difficult or impossible for one who loves Him and is truly 
penitent.” Thus with blessings and pleadings for grace on 
his lips, he gave up his happy spirit to the Lord. At his 
passing the following vision was revealed to a monk. He saw 
angels in the infirmary rejoicing in feafting and many joys, 
and in the midft Solomon sitting and sharing in this solemn 
gladness, for he was called Solomon. And there came other 
angels too bringing with them six of our brothers, who had 
died at that time, priefls in splendid white robes, shining 
more brilliandy than the light. And they said: “ To these 
six their sins have been forgiven them and to this seventh 
one,” pointing out Solomon. Meantime the board was 
beaten, and the brother who had seen these things, woke up 
and came and found him breathing his iaft in that place, 
where he had seen him taking part in the feafl of angels. 

Novice .—I suppose that those who are perfected, often 
entreat God for their brethren who are ftill pilgrims. 

Monk ,.—The following words will prove it. 

The Dialogue on Miracles 

chapter XIV. 

Of Rudinger, a mon\ to whom the blessed David 
foretold his own end. 

There was in the same doifter a monk named Rudinger, 
who like his name was rude in his way of life. He had 
lived in the Order in by no means orderly fashion, and what 
was worse by frequently apoftatising, he had to no profit 
waded the opportunity granted to him of repentance. To¬ 
wards the end of his life returning to them and being admitted, 
he was seized with dropsy. And as one day he sat upon his 
bed and repeated some prayers, the blessed David who had 
died the year before, entering in his well-known form with 
two who had died at the same time, said : “ Brother Rudinger, 
what are you doing and how are you.” He replied : “ Like 
a poor sick man. My body is enlarged with swelling, but 
what pains me more, my conscience is burdened with the 
weight of many sins.” The saint comforted him by saying: 
“ You have certainly lived ill for a long time, but know that 
to-day you will die. I have besought Our Lady the Holy 
Mother of God and the reft of the saints for you, and I have 
found them ftern, but if I am not liftened to I will move 
the whole hoft of heaven.” And so he vanished. And 
when he told this to the lord abbot Hermann, once dean of 
the Holy Apoftles and then prior in the Cloifter, he replied : 
“ Good mafter Rudinger, you are of advanced age and in 
ill health and you will soon die ; do not speak anything but 
the truth,” for he knew what his life had been. The sick 
man replied: “ If I am not dead to-day at the ninth hour, 
what I told you was false.” To be brief, at the hour men¬ 
tioned the monk dies and the prior is assured of his vision. 

Novice .—I imagine the devils groan heavily when such 
are rescued from them. 

Mon\. Juft as the holy angels ftrive to win the souls of 
the dying for heaven, so the evil angels try to thruft them 
down to hell. 


Concerning the Dying 

chapter xv. 

Of the death of Gerung, whom blac\ men and 
vultures watched as he lay a-dying. 

In the same house died a lay-brother named Gerung. He 
before taking vows was Steward to a bishop of Treves and a 
cruel oppressor of the poor. At laft induced by the counsels 
of certain persons he came to Hemmenrode, where for some 
time he lived on his property in secular dress. Visited with 
serious ill-health he put on the habit more through dread of 
hell than love of the Order and was carried to the infirmary 
of the lay-brothers. Being come to his laff end as he lay 
alone on his bed, according to the vision of a lay-brother 
named Ludo, vultures flying up alighted on the bar of his 
bed, and with them were horrible men, gigantic and mis¬ 
shapen, who came and flood round him. This Ludo at 
firfl wondered at the vision, but after a little seeing they were 
devils, who waited for the souls of the dying as their food, 
he shouted out aloud : “ Why do you ftand there, sirs ? Away 
with you.” And when they were very far from obeying him, 
he shouted a second time: “ 1 command you in the name of 
the Lord to depart.” At that word at once the men went 
out and the vultures flew away and were no more seen. Now 
this Ludo who lay sick on the opposite bed was an old and 
pious man pure in body. This vision as well as the following 
one was related to me by the lord abbot Hermann, who was 
at that time prior there. How the prayers of brothers present 
help monks in their death agony, will be shown by that vision. 


Of the death of a lay-brother, above whom crows 
perched, when he was in his death agony, and were 
driven out by a dove. 

About the same time another lay-brother was dying there, 
a heavy slow man, and on that account despised by the refl. 


The Dialogue on Miracles 

He being placed on the mat and near his end, two crows 
suddenly flying up circled round him and at lad perched on 
the beam, which was over his head. When brother Henry, 
whom I have mentioned above, saw them, suspeding them to 
be devils, he waited to see what they would do. Meantime 
the board was beaten and the brotherhood hastened there. 
And when the cross was carried in, a snow-white dove entered 
the door of the infirmary in front of it and flying above the 
beam mentioned alighted in the rntdd of those crows. And 
fighting with them and beating them this way and that with 
its wings at lad it won the vidory and expelled them from the 
house, settling down in the place of the crows until such time 
as the lay-brother expired, and until washed and put upon 
the bier he had been replaced. And when the brothers were 
carrying him into the oratory, the dove flew away ahead of the 
cross and was no more seen. 

Novice .—What do you think that dove was? 

Monk -—Some angel person, who aided the prayers of the 
lay-brothers and drove for the soul of the dying man with 
the devils. How great is the gathering of devils to the place 
where those who served them, are dying, the following narra¬ 
tive will show. 


Of the death of Conon of Malebech, a monl{ ‘ n 

Conon, a great lord of the cadle of Malebech, powerful 
and rich in the world, as mighty in war and in wicked¬ 
ness, as he was drong in worldly wisdom, before the end of 
his life took the habit of a regular in the oft-mentioned Hem¬ 
menrode. And because he could not make atonement by 
long service of God, he busied himself in halving the time 
by living a good life. In this he made such progress that 


Concerning the Dying 

being made perfedt in a short time he fulfilled a long time, 
for his soul pleased God. Hence he who had called him into 
his service, not only gave him pardon for his sins, but also 
let him know his end beforehand in this way. The convent 
had a very beautiful Stallion, which it had sent to its Stud to 
beget well-bred colts. A nobleman, Henry of Ysenberg, 
coveting this and not being able to buy it, made arrangement 
for it to be secretly taken and sent to him. When he did not 
give it back, the aforesaid Conon was sent to him, as he had 
been very friendly with that Henry in the world. Being 
unsuccessful and seeing the man was determined, the spirit 
of God rushing upon him, as was afterwards made evident, 
he summoned him before the judgment of God naming a day. 
To be brief, Henry took no notice of his summons, but Conon 
returning home prepared himself in every possible way for 
the day. Therefore he said to the abbot: “ Lord, I took the 
cross on Friday, I crossed the seas on Friday, on Friday I 
submitted myself to you at the chapter, on Friday I put on the 
dress of a monk, on Friday God will give me the reward for 
my efforts.” After completing three years in holy vows he was 
seized with a fever. Visited by friends he said he would die 
in three days. Now they wished to leave him, as his com¬ 
plaint was a trifling one and there were no signs of death 
coming on, but he asked them not to fail him at so solemn a 
time. And so it came to pass that he died on the third day, 
that is, on the eve of S. James as he had predicted. About that 
time there was a woman possessed by a devil in the manor of 
Meyne who was set free at the moment when Conon died and 
went to her prieSt to tell him that the devil bad gone out. 
After a little, however, the devil returning began to trouble 
the wretched woman grievously. Therefore she was brought 
to the prieSt who, as though debating with the devil, began 
to question him, saying: “Wretch, had you left her?” 
“ That is so,” said he. “ And where have you been, miser¬ 
able one? ” He replied : “ At Hemmenrode.” “ And what 
did you there?” said he. To which the devil replies: 
“ Conicho was lying on a mat and was certain to die. To his 
passing some fifteen thousand of my comrades hastened and 
with much gay dancing came there. And I thought I should 


The Dialogue on miracles 

be sorry for it ever afterwards if I did not go with them. And 
knowing that this vessel was delivered over to me and I could 
not lose it, I left it for a time and went with them.” And the 
prieft said: “What happened there? ” The devil replied: 
“ Those cursed tonsured monks came and flood round the 
corpse and began to preach so flrongly that none of us dared 
go near.” Again the priefl said : “ And where did the sold 
go? ” The devil replied: “ To the feet of the Mofl High ; 
and see, ye good people, what a wrong has been done to us. 
That man had served us more than forty years, moft ready to 
do our will by day or night, and for three years only he served 
another mafter, who has robbed us of him. When therefore 
he was taken from us, ftirred with rage, we went completely 
mad. And I do not know how to avenge myself except on 
this little vessel which has been delivered over to me.” But 
a few days after the ftory was known at the Cloifter, a monk 
Herwic was passing through those parts. He knowing that 
the devil is a liar and the father of lies, wished to tefl the 
truth of the matter. Turning aside therefore to see the 
possessed woman, he sought from the devil a token by which 
it might be tefled. The devil at firft was unwilling to speak 
out, but being conftrained by the adjurations of the monk, he 
said: “ It was because your little abbot held the dying man’s 
hand in his own.” The monk being aware of that fail, 
agreed that the refl of his tale might be believed. But Henry 
of Ysenberg hearing that he had died on the day fixed before¬ 
hand, was much afraid for his own person and coming barefoot 
in great hafte to Hemmenrode with his own hand delivered 
up the ftallion he had insolently kept, doing penance with it. 
All these flories I have found out concerning the death of 
monks of Hemmenrode. 

Novice .—If the devils are so troublesome to the ele< 5 l in the 
hour of death, what becomes of the reprobate, whose sins 
bar the aid of the holy angels. 

Mon \.—On that I shall have enough to say in what follows. 
The death of Conon recalls to my memory the death of other 
knights who had lived ill, but had a happy end. 


Concerning the Dying 


Of the death of the mon\ Ludolph of Schulpforte. 

There was a knight in Saxony, Ludolph by name, a tyrant 
in adf. One day when clothed in new scarlet clothes he was 
riding along the road, he met a countryman with a wagon. 
And his clothes being spattered with mud through the splash¬ 
ing of the wheels, he like an arrogant soldier being exceedingly 
annoyed, drew his sword and cut off the man’s foot, fly 
God’s mercy he afterwards repented of his sins and became a 
monk in a house of our Order, called Schulpforte. Not long 
afterwards falling seriously ill, he mourned every day the evil 
deeds done by him, especially the cutting off of the man’s 
foot, and he replied to the infirmarian who was trying to 
comfort him: “ I can get no comfort, unless I see the signs 
of Job in my body.” And behold a few days later he saw 
a scar like a red thread round his ankle on the same foot and 
in the same place where he had cut off the countryman’s foot. 
This gradually began to fefter and worms swarmed out of it. 
Then he was filled with joy and said: “ Now I have hopes 
of pardon, for I see the signs of job in my body.” And so 
in much contrition of heart and by act of grace, as the disease 
made progress, he rendered up his spirit. This was told to 
me by the abbot of Livonia, who is a son of that house. 


Of the death of the monk Allard of Lucka, to whom 
ChriH appeared with His Mother and the saints, 
when he died. 

The very precious death of another knight was related to 
me by the monk Adam of Lucka, whom I have mentioned 


The Dialogue on Miracles 

before. “ There was,” said he, “ a knight in Saxony named 
Allard, who was a man of such approved valour that at the 
firSt tourney where he was knighted, he won fourteen war- 
horses by his might. Like a wise man he ascribed his worldly 
glory not to his own Strength but to God, gave back all and 
saying farewell to his companions and the world, took the 
habit in Lucka, a monastery of our Order. And because 
God tries His chosen people, he scourged him with such 
sickness that worms without ceasing swarmed from his body. 
His attendants being unable to endure the Stench and disguSt 
of these said to that Adam : “ What shall we do, brother, 
with this man? ” He replied: “Let me have four linen 
sheets, and I will undertake to cure him for Christ’s sake. 
When this had been done, by constant changing of the cloths 
he mastered the foulness for himself and the sick man. And 
the day of reward for so much endurance being at hand, he 
said to Adam: “ Lay me on that mat and beat the board, 
for the Lord calls me.” And he did so. The brotherhood 
assembled, the litany was said, and after he had moved all 
almoSt to tears by his words of much penitence, he added : 
“ Now go, beloved sirs, and say your masses, for the Saviour 
of the world and His glorious Mother with the angels and a 
hoSt of saints are coming here. Afterwards return with them, 
for they will take up my soul.” Meanwhile, as they said 
mass, according to the Story told to me by the said Adam, 
Allard with prophetic spirit made known all that was passing 
in the oratory, saying : “ Such masses are being sung by such 
and such prieSts at such and such an altar.” And he was 
much astonished about a layman. When the brotherhood 
returned, with a cheerful contenance he said: “ See, ChriSt 
with His Mother and His saints is present, laying His hands 
under my chin and they will receive my soul. Believe me 
not, if I do not this inStant die.” At that word he at once 
expired, proving his words by his death. From his body 
came forth such a perfume that all Standing around were 
refreshed with its sweetness. 

Novice .—I am much refreshed with their prayers. 

Mon \—We are now speaking of knights but I will return 
to men of religion and tell you something Still more edifying. 


Concerning the Dying 

chapter xx. 

Of a slain knight who was saved by calling on the 
name of God. 

A certain very wicked knight was caught and killed by 
his enemies. As he was dying, these were his laSl words: 
“ Lord, pity me.” At his death a certain man who was 
possessed, was freed. But being very terribly tormented a 
few days later, as has been said above in the case of Conon 
in the seventeenth chapter, when questioned about it, he said : 
“ Many of us were gathered together at the death of that 
knight, and because we got nothing there, I am taking the 
greater revenge on this vessel of mine.” Being asked the 
reason he added: “ Only three words did the dying man 
utter, and by them he escaped our power.” See, how through 
calling on the name of God this robber’s torments were turned 
into martyrdom, as in the case of the thief on the cross. 

Novice. —-By this I am satisfied that true repentance is 
never too late. 

Mon\. —-I will add two examples by which you will know 
that contrition at the end comes through the abundant mercy 
of God. 


Of a Frisian who died without the sacraments, 
although well warned by his son. 

In Friesland lately a rich man fell ill. Now he had a son 
who was a monk and pries; at Klaar-Kamp a house of our 
Order. When he had sent for him to give salvation to his 
soul, by some judgment of God he died without confession, 
viaticum or anointing. 



The Dialogue on Miracles 

chapter XXII. 

Also of a Frisian u/ho was slain and before death 
received all the sacraments. 

About the same time in that province another Frisian meet¬ 
ing his enemies was wounded to death and his two sons were 
also slain. The murderers thinking the father dead went 
away. This great crime being known, the master of the 
grange in Bethwerde, taking a wagon put the dead men in 
it, but seeing the father Still breathing, he cried out: “ Are 
you Still alive, lord? ” But the other made no reply, fearing 
they were enemies, and the lay-brother continued: “ It is I, 
be not afraid.” Then said he: “ Yes, I am Still alive.” 
Presently being lifted on the wagon he was carried away to 
the grange, confessed his sins, took the sacrament, was 
anointed and so gave up his spirit. You see, whereas the 
firff had time for repentance and his son every day warned 
him about his salvation, he neglected everything and died 
impenitent. But the other, although half-dead, treated with 
the oil of pity and the wine of repentance, passed from a hovel 
to a palace (i Rom. ix. 18). 


Of the h night Wiger who was slain by the Saracens. 

In the diocese of Utrecht there lived a knight named 
Wiger, of high renown for his exploits in war. In the firft 
crusade, goaded on by God’s grace, he took the sign of the 
cross and went oversea, fighting againft the Saracens with 
such courage and determination that he was beloved and 
praised both by the king of Jerusalem and by the other 


Concerning the Dying 

Christians and exceedingly hated by the enemies of Chnft. 
Having served vigorously in war for the Saviour a whole year, 
as we have said, he determined to return home, but one day 
his servant was slain in a skirmish before his eyes. Seeing 
his soul entering heaven in the form of a dove and being 
Struck by the vision, he said to himself: “ What do you 
propose to do, unhappy man ? If you return, you will repeat 
the faults you had given up and your laSI State will be worse 
than the firSt.” Then fighting with greater bravery than 
usual one day he fell in battle. His head was cut off by 
the Saracens and carried round with much boaSting. But 
the Christians took the body, buried it and built a church 
over it. 


Of Theodoric of Rulant who was granted death by 
his prayer at the Sepulchre of the Lord. 

About that time Theodoric of Rulant, a rich and powerful 
man, set out for Jerusalem to worship there. Then prostrate 
before the tomb of the Lord, he uttered this prayer: “ Lord 
Jesus ChriSl, who knoweSt all things, if I cannot purge myself 
of my former vices, permit me not to return to my country, 
but grant that I may die here.” Another knight, a fellow- 
countryman, heard this prayer and said: “ Have you prayed 
well to-day, friend? ” “ I have,” said he. And the other 

saying: “ And to whom do you wish to leave your wife and 
children? ” he replied: “ It is better for me to desert them 
than to lose my soul.” In brief, the prayer of the devout 
soldier was heard, and dying a few days later he was united 
to the citizens of the heavenly Jerusalem. How near the 
Lord is to those who call upon Him in sincerity, the death 
of a certain other man will show. 


The Dialogue on Miracles 


Of the death of a mon\ of Oesbroeck^, who refused 
to live because the abbot was unordained. 

In the monastery of Oesbroeck in the diocese of Utrecht 
there was a monk who was tenacious of right and zealous 
for discipline. And when on the death of the abbot of that 
time, another was put by election in his place, he knowing 
him to be a worldly man and an incontinent, said with a 
groan : “ Alas I now the discipline of this house will be 
ruined.” Now it is a monastery of the Black Order at one 
time very rich. And he said: “ Lord Jesus ChriSl I beg 
that you will not let me live any longer, that I may not see 
the desolation of this monastery.” And he could not be 
induced to vote for that man’s election or to swear obedience 
to him, and he said to him quietly : “ God knows that I love 
you, but I know that the religion of this house will be 
destroyed by you.” In the morning after saying mass, he 
begged to be anointed by the abbot and with difficulty 
obtained his request, the abbot opposing it because he seemed 
to be in perfect health. He replied : “This day I muSt die.” 
Then when the mat had been laid out, he put himself upon 
it and had the brotherhood summoned by the board. When 
the prayers were finished and he was by no means dying, he 
arose and placing on his neck the Stole, in which he used to say 
mass, he laid himself down in front of the altar like those 
in the agony of death, uttering this prayer: “ Holy Lady, 
Virgin Mary, if ever I have celebrated mass in this Stole in 
a manner pleasing to thee, take my soul in this hour.” The 
good man was heard to say this and expired, and according 
to his prophecy that house fell away both in spiritual and in 
temporal prosperity. This was told to me by an abbot of 
our Order and also by Everard, a monk and prieSt of the 
same monastery. 

Novice. —I am not surprised that God sometimes takes 
away the good that they may not repeat the sins that they 
have given up, or that they may not see the evils that threaten, 


Concerning the Dying 

as Josiah, but I am terrified at this, that the good are sometimes 
suddenly taken off, or what is more dreadful, perish by water, 
fire or an accident. 

Mon \.—By whatever death the good are taken, they will 
have consolation. For to omit many reasons that may be 
assigned, one is that their hidden virtues may be manifested. 


Of the abbot who was suffocated in a fire in Bavaria 
and who wrought miracles after his death. 

Five years ago he who is now duke of Bavaria, called one 
of the abbots of our Order to him, to talk with him about 
something or other, and his bed was prepared for the night 
in a barn. After compline had been said, he went to bed 
and the light which had been fixed to a poft by the lay-brother, 
fell on to the Straw and set it alight. The abbot being aroused 
and not being able to get out of the door, threw himself on 
the ground in the shape of a cross and commended himself 
to the Lord. When the fire was discovered, the duke with 
his men and all that were there, ran up and throwing away 
the timbers and the Straw, drew out the abbot, half-consumed 
and dead. And behold about his breaSt was seen a little 
casket of relics ; moreover his middle was encircled by an iron 
chain. Seeing this the duke was filled with remorse and 
said: “ See how the roughness of his habit could not satisfy 
the holy man without the addition of a chain.” And he was 
buried at Ratisbon in the great church. A few days later 
when two soldiers were hearing mass in that place, one of 
them mounted on his tomb. But, that God might show the 
merits of him who was buried there, the soldier began to get 
so extremely hot in his feet that he leapt down with a cry. 
When he saw it, the other said : “ It is the tomb of the abbot 
who was burnt.” From that day he was held in great venera¬ 
tion in that church. 

The Dialogue on Miracles 


Of the death of an inmate of S. Maximin in 

In the church of S. Maximin of Cologne in my time there 
was a monk who had founded that convent. For there is 
a sisterhood of nuns there. Here before becoming a monk 
he had had a concubine. And as they had sinned together, 
they did the same penance, so severe that each bound a ring 
of iron about the waiil. He however shutting himself up 
in that place gave all his time to the Lord, celebrating masses. 
And she in the habit of a nun, yet going abroad, supplied 
his needs. When the time came for his summons, he called 
to him Dom Ensfrid, dean of S. Andrews, whose life I have 
described in the sixth book and fifth chapter, and made his 
confession to him, revealing his life. He bade him by the 
virtue of holy obedience to have the iron ring taken off 
which he did. And so when he was dead, a few days later 
the woman began to fail in health and because she was 
afraid of what had happened to the prie£t, she would not 
reveal her secret. But God did not allow her virtues to be 
hidden. At the moment when she expired, He burft the 
ring. And as the ends of that iron bond on either side- 
caught in the tunic in which she died, many matrons and 
holy women who waited for her end saw it and praised 
God for such a miracle. This was told to me by the daughter 
of the si si or of the pneSt. Those chains remind me of the 
precious death of a nun. 


Of the death of Clementia, a nun of Nivelle, around 
whose waifl were found nine iron bands. 

At Nivelle in Brabant, in the convent of S. Gertrude the 
Virgin, there lived a girl of noble birth, named Clementia. 


Concerning the Dying 

She having through the temptations of the devil committed 
a sin of the flesh, gave her whole time to washing with tears 
each day the tunic of her innocence, that she had polluted. 
So much did she devote herself to works of mercy that 
spending all her income on the poor she kept hardly anything 
for herself. Once about the beginning of winter when she 
was almofl deftitute and in exceeding want, sitting by the 
altar of S. Gertrude she prayed thus: “ Sweetefl mistress, 
how shall I serve thee this winter, having nothing ?” That 
moment a pilgrim coming up, having offered a prayer in 
memory of that virgin, threw five shillings into the lap of 
dementia and departed. This was told by her to Wiger as 
a miracle and he told it to me. Now when she was dying, 
there were found round her body nine iron bands. 

Novice .—God worketh wonders in the frail sex. 

Mon \.—Although it is my purpose in this sedtion to treat 
only of the dying, yet I will take the oportunity afforded by 
the tale of this man to tell you of the deep penitence of another 


Also of Osilia of Liege who had bound herself 
with iron bands. 

Not long since a certain maiden of Liege named Osilia 
had married a man of Metz. When he died, as she was 
very beautiful, a certain canon of Liege married her and 
loved her so much that he shut her up away from the sight 
of the world. After his death she grieving for her sins, 
became a nun near the church of S. Severin, where in 
exceeding great remorse she often shed tears of blood : 
moreover she had bound herself with bands of iron. But 
as she flood at prayer with these upon her, they all burff 


The Dialogue on Miracles 

asunder. Now fearing that those chains had not been 
acceptable to God, she bound herself again. When she 
revealed this to the abbot of S. Lambert, he said to comfort 
the sorrowing woman: “ He who said to Mary Magdalen 
‘ Thy sins are forgiven thee,’ has broken thy bonds.” And 
so she was comforted. 

Novice .—If there are any more {lories left about the 
deaths of good people, I beg they may be related. 

Mon \.—I will tell you something about them which will 
at the same time comfort and terrify you. 


Of the death of Gerbrandt, abbot of Klaar-Kamp. 

Four years before Gerbrandt, abbot of Klaar-Kamp in Fries¬ 
land, returning with our abbot from a General Chapter, was 
taken ill on the road and reached Foigny with the greatest 
difficulty, and there he came to the end of his life. At the 
very hour of his death a nun of Syon, which is a house of 
our order belonging to Klaar-Kamp, went into a trance and 
saw his spirit being carried to heaven by angels. She des¬ 
cribed, too, the house and the place of his burial, and even 
the habit in which he was buried. Moreover, she saw two 
{faffs given to Wido, his successor, that is to say crosiers, 
the firfl of which he rejected but kept the second. This 
Wido had been prior in Klaar-Kamp, from which he was 
translated to be abbot of S. Bernard’s. A short time after, 
when Gerbrandt died, who had lived to a great age, a good 
and disciplined man, this Wido in the presence of the abbot 
and myself, was made abbot of Klaar-Kamp. And so in 
accordance with what had been foreshown concerning him, 
he rejected the first {faff and {fill keeps the second. 


Concerning the Dying 


Of the death of the nun Udeldoldis. 

In Mount S. Walpurgis there was a nun named Udeldoldis, 
a good woman and very zealous in her profession. Being at 
laft in the agonies of death, as I have heard from sifters 
present, she ftretched out her hand to the door, saying: “ See, 
there ftands God’s messenger, waiting for my spirit.” And 
so after a little she rendered up her spirit to be led by that 
angel to Paradise. Know, too, that the living are often 
summoned by the dead. For example : 


Of the death of Conrad, our Cellarer. 

A few years before Heydenric, a senior prieft and cellarer 
of ours, appeared in a dream to his successor Conrad and gave 
him his own tunic to put on. After putting it on he was 
seized with illness and within a few days was dead. 


Of the death of our mon\ Conrad who was sum¬ 
moned by Rich win. 

Not a year later Lambert, a monk of ours, on the night 
of Sunday, falling asleep in the choir, saw Richwin, our 
cellarer, who died some years before, enter the choir. And 
beckoning with his hand he said to him: “ Brother Lambert 
come ; we will go together to the Rhine.” He knowing he 
was dead, shook his head and said : “ Believe me, I will not 
go with you.” Receiving this rebuff from him he turned to 


The Dialogue on Miracles 

the choir on the opposite side and called with a like sign and 
word to an old monk named Conrad, who had served in the 
order about fifty years. And he followed him, putting his 
cowl over his head. The same day after supper the Prior 
called some of the brothers to him and this Conrad was present, 
and Lambert said to him in my hearing: “ Truly, Mailer 
Conrad, you will soon die. For I saw you in that cowl 
following Richwin to-night,” and told him of the vision all 
in order. And he replied to him, “ I care not. I should like 
to be dead.” Now the following day, if I recoiled aright, 
he fell ill and in a short time died, and was buried in that 
same cowl. 


Of the death of Gregory the Armenian, who was 
called by his dead mother. 

A certain woman of religion in Armenia came to Cologne 
with her son and daughter and there served God in the great 
church with faffing and prayer. Now the name of her son 
was Gregory, a plain man and a prieft ; and his sifter’s name 
was Mary. The mother having died laft year, within thirty 
days Gregory too became ill unto death. And whiift his 
sifter sat weeping bitterly in his presence, he said to comfort 
her : “ Do not weep, for my mother is calling me.” And she 
said : “ Where is she? ” He replied : “ See, she ftands before 
me.” And so that holy soul was freed from the flesh. But 
his body was buried with much honour among the canons of 
that church. 

Novice .—I think they muft be very advanced saints, whose 
spirits, when loosed from the flesh, ascend at once to their 

Novice. —-You are right. And do. not forget that very little 
in the judgment of men are the things which hold back the 
advanced, especially monks from entering into glory. 


Concerning the Dying 


Of a lay brother of Zinna, who returned to his body 
because of a halfpenny. 

A certain lay-brother of Zinna, which is a house of our 
order, being sent one day on business by his abbot, was cross¬ 
ing the river Albia, which flows through Saxony, in a boat, 
when the ferryman asked him for the fare. And when he 
said he had no money with him, the other replied: “ Give 
me your knife or belt in pledge.” “ I cannot be without 
those,” said he, and added : “ I promise you on the security 
of my Order that I will send you the halfpenny.” And the 
ferryman let him go. The lay-brother after leaving him, 
thought little of his promise, as it was only a small 
matter, and never sent anything. Not long after he fell ill 
and when everyone present believed him to be dead, his soul 
left him and wished to ascend to its reft, but saw before its 
eyes, that half-penny, which he had forgotten to mention in 
his confession. And it grew to such a size that it seemed 
bigger than all the world. And as it ftood continually in 
his way when he pressed upwards, with nothing else to ftop 
his soul, at the prayer of the angels he was allowed to return 
to the body. He told his vision to the astonishment of all 
and a whole penny was sent by the abbot to the ferryman with 
all speed. As soon as he received it, in the very same moment 
according to their calculations the lay-brother expired. This 
tale was told to me by the abbot of Livonia, who declared 
that he was informed by that abbot. Therefore the greater 
the reward men of religion hope to get more than laymen, 
the more ought they to be careful, that when they die they 
do not take any of the duft of the world with them. 


The Dialogue on Miracles 


Of a monk, who was not allowed to enter paradise 

because he had thrown off his cowl when dying. 

A few years before in the kingdom of France in a certain 
house of the Ciftercian Order a monk of good life was suffer¬ 
ing from a very painful illness. Being tortured by the double 
heat of his fever and the air, he begged the infirmarian to 
allow him to take off his habit and to put on a scapular. He 
in pity for the sick man allowed him, but as he was going 
away he came back and found the sick man dead. A little 
disturbed at this he closed the cell, took off the scapular, put 
on the hood again and laid him on the mat, afterwards beating 
the board. He was carried into the oratory and the next 
night, as the monks were reading the psalms round the body 
according to cuffom, he sat up on the bier and looking round 
called to the monks. They in terror fled into the dormitory 
except the sub-prior who had greater courage, and he said : 
“ Be not afraid; I am that brother of yours that was dead and 
have come to life again. Call the abbot to me.” Meantime 
the monks who had fled, let it be known that the dead man 
had risen, and there was a great commotion in the dormitory, 
and a gathering of the brothers. The abbot went to the bier 
and the man said : “ Lord, I confess to you that I died in such 
and such a way; but being taken by the angels to paradise, 
when I thought I could enter freely, S. Benedhff came to the 
door and said,' Who are you ? ’ And when I answered that 
I was a monk of the Ciffercian order, the saint rejoined: 
‘Certainly you are not. If you are a monk, where is your 
habit? This is a place for reff, and are you going to 
enter in your working dress? ’ After I had gone round the 
walls of that blessed mansion, through the windows I saw 
some older men of venerable appearance, and one of them 
looking kinder than the reft, I begged him to intercede for 
me. On his interposition I was allowed to return to the body, 
that resuming my habit I might attain to the promised flare 
of bliss.” After hearing this the abbot took off the habit in 


Concerning the Dying 

which the man was lying and put on him again that which 
he had Stripped off in his sickness. And so having received 
his blessing, he expired again. Now the house in which these 
things happened is called Szere. The abbot of Relaxhusen 
passing our way told us this miracle and said he heard it from 
the prior and the brotherhood of the said house. 


Of a citizen of Strasburg whose soul returned to 
his body. 

Similar in part was what happened this year at Strasburg. 
A citizen died there, he was placed on the bier and his soul 
returned to his body. When he cried out: “ How did I come 
here, how did I come here? ” his wife was called. To her 
he said: “ By the mercy of God I have been brought back 
and I tell you this, unless we relinquish all we have, we cannot 
be saved.” And so after disposing of everything as far as they 
could for their salvation, within three days he died. Their 
property had been ill-gotten. 

Novice .—What can beft help the dying? 

Mon\. —Sincere confesson and contrition. Here is an 


Of Matter Thomas, the theologian, who saw the 
devil at his death. 

Mafter Thomas, the theologian, in the present crusade was 
lying on his bed in a certain room in the camp of the pilgrims 
on the point of death, when he saw the devil standing in a 


The Dialogue on Miracles 

corner. Recognising him he addressed him in the words of 
the Blessed Martin, saying: “ Why do you Stand there, you 
bloody beaSt ? Tell me what hurts you moft.” And when 
he made no reply, the scholastic added, “ I adjure you by 
the living God, who will judge the living and the dead, and 
the world through fire, give me a true reply to that question.” 
To that the devil replied : “ There is nothing in the church 
which hurts us so much and weakens our might, as frequent 
confession.” “ When,” said he, “ a man is in sin, I mean 
mortal sin, all his limbs are tied and he cannot move. But 
when he confesses those sins, immediately he is free and able 
to move in all that is good.” When he heard that, this good 
dcxftor and preacher of the cross of Christ, died in joy. 

Novice. —I do not doubt that confession is very good, as 
very many instances in the third book show. 

A lon\. —Let what we have said on the subjedt of the death 
of the good suffice, there being an abundance of examples 
in the earlier part which I forbear to repeat, because I am 
haftening on to the deaths of the wicked. How miserably, 
how horribly die usurers, misers, money-seekers, crafty, proud, 
robbers, murderers, quarrelsome, luStful and vidtims of like 
vices, which the ApoStle calls works of the flesh, I shall unfold 
to you by certain instances. 


Of the usurer of Metz, with whom at his death 
was buried a purse of money. 

In the city of Metz, as I have been told by an abbot of our 
order, a certain usurer died who was exceedingly avaricious. 
Being at the. point of death he begged his wife to put a purse 
filled with pence in his tomb. She did this as quietly as she 
could, but was unable to keep it quite secret, and some people 
went to the grave and Stealthily opened it. And behold they 

Concerning the Dying 

saw there, two toads, one in the neck of the purse and the 
other on the man’s breaSf. One with its mouth was extracting 
coins from the purse, the other taking those that had been 
extracted and putting them into his heart. It was as if they 
said: “ We will satisfy that insatiable heart with money.’’ 
Seeing this the people threw back the earth and fled in fright. 
What do you suppose this man’s soul suffers in hell from the 
undying worm, if such terrible things were manifested in his 
body in the grave? Not less horrible is what follows. 


Of a woman usurer in Frechen, who at death 
imitated men counting pence. 

In the manor of Frechen which is a mile diftant from 
Cologne, there lived a woman named Jutta, quite Steady in 
character, but a moneylender. Being often rebuked for this 
vice by our sub-prior Gerlac, who at that time ruled the church 
in the manor, she promised amendment, but did not keep her 
promise. At laft she died in her sins and as her body swelled, 
to prevent its becoming offensive she was placed on the earth. 
And behold a devil moved her arms and hands, as though 
she was counting money. Gerlac was sent for to exorcise 
and prevent the devil from tormenting the body. This done 
the corpse became Still, but when he broke off his adjuration, 
it began again, moving now the legs and now the hands. 
Then lifting the shroud he dipped it in holy water and put 
some in her mouth, and this she began to swallow eagerly. 
At laft he took his Stole and bound it round her neck as he 
uttered the exorcism, and in this way he drove the devils 
from the body. There was present at the time a countryman, 
who said to the prieSt: “ Know, lord, that the devil will work 
amazing things on this body this night.” I will tell you 
something similar that happened when I was a boy. 


The Dialogue on Miracles 

Also of a woman usurer of Bacheim, whose soul 
was torn from her by demons in the form of crows. 

There had lived in Bacheim, the nearest manor, a notorious 
woman usurer. She when about to die saw all the fields 
covered with crows and ravens. And she cried aloud : “ See, 
they are coming near me,” adding, “ Oh, Oh ! now they 
are on the roof, now in the house, now they are tearing 
my breaft, now they are dragging out my soul.” And so 
with a shriek she breathed out her soul to be conduced by 
devils to hell. The same night in the sight of many who 
were present, they caught up the body from the bier and 
dashing it againff a beam, let it fall near the door and broke 
it to pieces. The light went out, people fled and in the 
morning they found the corpse in the place mentioned ; and 
they gave it the burial of a brute beaft. 


Of Theodoric, the usurer, who when dying, chewed 

In the diocese of Cologne a few years ago a knight died 
named Theodoric, a very well-known usurer. At Taft fall¬ 
ing sick, and matter going up to his brain, he went mad. 
As he was continually moving his teeth and mouth, his 
attendants said to him: “What are you eating, mafter? ” 
He replied: “ I am chewing money.” He had believed 
that devils were pouring money into his mouth. “ I cannot,” 
said he, “ bear those devils. Carry me to the monastery of 
Rode ; there are good men there ; perhaps by their help 
I may be freed from these devils.” Being carried there, 
he said: “ Carry me back, carry me back, I see here more 
devils than in my house.” Now it belonged to the manor 


Concerning the Dying 

of Wiirm. So the wretched man being taken back was 
worried by the devils and expired, shewing by his many 
torments how accursed is the sin of usury. Some said that 
they saw the coins in his mouth and throat. 

Novice. —Well does the apoStle call avarice serving idols, 
since the devils are its servants. 

Mon\. —Alas 1 avarice is not only to be found amongft 
worldly people, but even in churchmen it rules, and they are 
its slaves. 


Of the death of the cleric Walter, the steward of 
Luther the provoSl of Bonn. 

Luther, the provoft of Bonn had a very miserly cleric,, a 
canon of the monastery church. And as the warden relied 
on his advice, Walter accumulated a great deal of money, 
but when he was dying, he left not a penny for his soul’s 
good. In the very hour of his death, Godfrey, the canon 
of the church of S. Andrew’s in Cologne, in the presence 
of his lord Adolph, then dean of the great church and after¬ 
wards archbishop, was sleeping in the Gate of the Clerics and 
the following vision was shown to him. He thought that 
this Walter was counting money from a great heap on a 
board and that a devil sitting on the other side in the shape 
of an Ethiopian, was very intently regarding his calculations. 
In his counting Walter frequently hid some of the money 
steathily under his garment. When it had been counted, the 
devil broke out into these words: “ Walter counts silver 
and Steals it.” Then clapping his hands with a great laugh 
he added: “ Lord Walter has Stolen more than two hundred 
marks.” For that was what he used to be called because 
of his pride. Godfrey arousing his lord told him what he 
had seen. And it was discovered that he died that very hour. 
But the warden took all his money asserting it was his own. 

2 73 


The Dialogue on Miracles 


Of the death of Godfrey canon of S. Andrew's. 

But Godfrey died no less miserably. He was indeed 
exceedingly avaricious and had accumulated a great sum of 
money at court. One day in the time of king Philip, the 
Roman emperor, he had made a great banquet in his house 
to the debtors of his lord out of the money of the said Philip, 
which he had given Adolph for the coronation, proposing 
to pay back the loans. Before he had tailed the feail, he 
was seized with apoplexy, became dumb and without con¬ 
fession or holy communion breathed his lail. After his 
death the following vision concerning him appeared to a 
prieil. He saw him placed on an anvil before the Mint at 
Cologne and Jacob, the Jew, the bishop of the Jews, with 
whom he was friendly, hammered him with a mallet, until 
he was as thin as a penny. And the punishment well fitted 
his crime ; for he had been mailer of the mint and the 
associate of coiners ; and because he had amassed there a 
great sum of money, in the same place he was seen to pay 
the penalty for his greed. I will not omit what I have heard 
about the death of Hermann, the second dean in Cologne. 


Of the death of Hermann, the second dean of 

This Hermann was a very miserly man and a lover of 
money. It happened that two years before this a canon of 
Bonn named Winric, surnamed Stempel, died. Immediately 
after death he appeared in a dream to Erwin, a canon of 
the great church in Cologne and said: “I beg you to come 

2 74 

Concerning the Dying 

on ray day before the chapel of S. Nicholas.” And when 
Erwin refused, knowing him to be dead, he added, “ I beg 
you to tell this to the second dean, that the day will be the 
eighth.” Awaking and wondering at the vision, in the 
morning he told the dean what he had seen, and what message 
Winric had given him. He at once understood the vision 
and said : “lam much afraid that I shall have to keep that 
date forthwith, for I am old and feeble. From that day 
he began to grow worse and died on the day foretold. When 
Erwin knew it, fearing he was himself going to die, he began 
to prepare for it by confession and the holy communion. To 
him the higher warden said: “To-morrow sing a high mass 
to him in the convent and bury him, and so you will have 
satisfied his requeSt.” This was done and he was buried by 
him near the chapel of that confessor. Erwin is Still alive and 
from his lips I heard what I have told you. Among the 
avaricious the advocates too will be punished, such as receive 
fat salaries and pervert juStice. 


Of the death of a lawyer in Saxony who was 
deprived of his tongue when dying by divine decree. 

A prieSt of Saxony a few months ago told me: “ In our 
land a well-known man learned in the Decretals, died. As 
he lay his mouth agape, it was discovered he had no tongue 
in it. And he deserved to lose his tongue when he died, 
for he had often sold it when alive.” 

Novice. —I remember you told me something like this 
about Henry Ratz in the sixth book and twenty-eighth 

Mon \.—I call to mind now certain words ironically 
uttered about advocates of this kind. At the time when the 


The Dialogue on Miracles 

said Henry died, there expired also master Folco o£ Treves ; 
many nobles of the land too died. “ Rightly,” said a certain 
canon : “do those nobles aR in taking with them their advo¬ 
cates when they die ; for they will need them.” 

Novice. —There neither the Saxon nor Ratz will avail 
them, for without tongues and with their mouths closed 
they certainly cannot utter words. 

Mon\. —At God’s reckoning, when the books shall be 
opened and Jerusalem shall be searched with lights, no advo¬ 
cate will be able for himself or for others to quote false cases 
from the laws or the decretals. So much for the avaricious. 
But concerning the crafty who have avarice too, I will now 
add a few examples. 


Of Henry, the countryman who when dying saw 
a fiery Hone threatening his head, through which 
he had llolen his neighbour's land. 

In the diocese of Cologne in the manor of Putt there was 
a countryman named Henry. Being near unto death he 
saw a great burning Rone hanging over his head in the air. 
The sick man was exceedingly heated by its flames and cried 
out in a terrible voice : “ See, the Rone threatening my head 
is wholly consuming me.” A prieR is called ; he confesses : 
but it did him no good. “Consider,” said he, “whether you 
have defrauded anyone of that Rone.” At that the man 
after reflection said: “ I remember that I moved that 
Rone over into another man’s boundaries to enlarge my own 
fields.” The prieR replied: “ That is the reason,” and he 
confessing his crime and promising reRitution, so was freed 
from that terrible vision. 


Concerning the Dying 


Also of a countryman into whose mouth, as he was 
dying, a devil threatened to thrufl a blazing iiafe 
for the same fault. 

A like thing happened in the manor called Rotheim. A 
countryman there was at the point of death, and the devil 
Standing by threatened to thruSf a fiery Slake into his mouth. 
He being fully aware of his fault, wherever he turned, always 
found the devil there with the Slake. Now he had moved 
a Slake of the same size and shape from his land into that 
of an honourable knight of the same manor named Godfrey, 
taking for himself that of which he had robbed the other. 
Under the aforesaid compulsion he sent his friends to him 
and promised to reSlore what he had taken from him and 
by them begged to be forgiven for the offence. But the 
knight replied : “ I will not forgive him ; let the son of his 
mother be well tortured." Again he was terrified as before, 
and again he sent messengers, but did not obtain pardon. 
But when they went a third time and entreated with tears, 
saying: “ We implore you, lord, before God, to take back 
your own and forgive the unhappy man his fault, for he 
cannot die and may not live,” he replied : “ I have now been 
well avenged ; I will now pardon him.” From that hour 
all fear of the devil ceased. By these instances it is suffi¬ 
ciently proved that according to the kind of fault God shapes 
too the kind of punishment. Hear now what will comfort 
you, and those like you, concerning the rich and proud. 


The Dialogue on Miracles 


Of the death of a cleric who returned and cried out 
that he had been judged and delivered into the 
hands of the wicked. 

There was in the kingdom of France a cleric, noble and 
rich, two things which often raise a man high and expose 
him to many vices. When he was dead and placed on the 
bier, whilst a crowd of people sat round both of clergy and 
laity, he sat up and in the hearing of all broke into these 
words: “ The juft judge has judged and condemned the 
judged and given over the condemned into the power of 
the wicked.” With these words he fell back, and, I will 
not say, slept, but passed from reft to toil, from luxury to 


Also of a dying cleric who testified that he heard 
a trumpet from hell. 

In the same kingdom there was another cleric, full of 
faults like the laSt. Being urged by his friends to confession, 
and the body of the Lord being brought to him by a pries!, 
he would not receive it and turning to the wall said : “ The 
trumpet sounds in hell ; let us go hence.” And so he expired 
and followed the call of that trumpet of hell. 

Novice. —If God thus curses riches and pride, I suppose 
he severely punishes blasphemy. 

Mon \.—God at times severely punishes that crime, even 
in infidels, as I have lately learnt from the account of a monk 
of Villers, who with the lord cardinal Conrad did good work 
in the affair of the Albigensian heresy. 


Concerning the Dying 


Of the death of Count Ful\, the heretic who was 
put to death for blasphemy. 

Count Fuik, the heretic and associate of heretics, when he 
retook his laSI caffle, broke out into such blasphemy as to say: 
“ God willing or not, willing or not the church of Rome 
and all saints, I shall retake my land.” Immediately he fell 
from the horse, on which he was sitting, and was fearfully 
injured ; and being lifted up by soldiers, again he fell, pay¬ 
ing the penalty for his blasphemy. Taken back to his house 
he began to feel pains firSt in his feet, then in his legs and 
later in his breaSt. The use of his tongue was left to him, 
and he wished to repent, but actual confession he scorned 
and died impenitent about four months after he was seized. 
So much concerning riches, pride and blasphemy. That 
punishment has been prepared for robbers, let the end of 
one show. 


Of the death of fohn Dan who saw the devil when 

About the time when king Philip was the enemy of Cologne 
because of Otto, a follower of his named John Dan raided 
the province. Being at the point of death after doing much 
evil, he was exceedingly troubled by the devil when dying. 
Pale and trembling at seeing him, he cried to those Standing 
round : “ Give me a sword, that I may drive off this black-a- 
vised man, who is attacking me.” When they said: “ We 
see no one here. Call upon God,” the wretched man in 
despair replied: “ What good could that do me, even if I 
did call upon him? ” “Much,” say they. Then said he: 
“ If thou canft, O God, help me,” and so expired. I much 
fear that so weak and extorted a cry was little good to him. 


The Dialogue on Miracles 


Of a servant whom two dogs tore, when he 
pretended to be a bishop. 

At the same time a servant, once a footman of Otto, arch¬ 
deacon of Liege deserted his duty and joined a band of 
robbers, commonly called a “ rutta.” Among them he called 
himself the bishop, playing the bishop with his chasuble, 
and used to give his comrades absolution from their sins. 
One day in the sight of one of them the Lord sent againft 
him two dogs, by whom he was torn to pieces and killed, 
so paying the penalty for his robberies and his mockery of the 
holy sacraments. That murders frequently follow on rob¬ 
bery, I will show you by some instances of the wretched 
deaths of murderers. 


Of the death of Bernard of M uniter who filled 
his siHer's husband. 

Scarcely two years ago a certain citizen of Munfter died, 
leaving his house and a good deal of money to his only son. 
He by riotous living with harlots and in taverns squandered 
the whole of his personal property. Moreover he sold his 
house to his sifter’s husband and going away spent the price 
of it in a short time. Compelled by necessity he returned 
to his sifter’s husband, who for the sake of his wife 
and the property sold to him, kept him with him. Treated 
at firft with consideration but later with negleft, in indig¬ 
nation he left him and asked to have the house he had sold 
given back, complaining he had been cheated. Unable 
to get it fairly or by threats, he killed him in the middle of 
the market place with an axe and flying immediately to the 
church of S. Paul, where the clergy were celebrating service, 


Concerning the Dying 

he began to cry out: “ Defend your liberties, my makers.” 
And this they did. The good men came to him and were 
willing to take him under their protedlion, desiring to arrange 
matters between him and the friends of the slain man through 
pity for him. At firft he agreed to this, but presently taking 
counsel with himself, he said : “ I will not go out; be absolved 
from the oath ye took.” After a little one of his companions 
called out and said: “ Come out, Bernard, come out ; there 
is excellent wine sold at such and such a tavern." Following 
them he was soon after betrayed and taken. Asked why 
he had left the church, he replied: “ Its pavement seemed to 
grow so hot under my feet that I could not bear it.” When 
he was placed on the wheel and scholars came in the morn¬ 
ing saying: “ Bernard, are you ftill alive? ” for he had been 
a man of letters, he replied : “ I am ftill living,” and presently 
he added: “ Laft night I saw that plain full of devils.” But 
they could get no word or sign of penitence from him. 


Of the robbers of Cologne who were placed on the 

Once three robbers near to Cologne were condemned to 
be broken on the wheel, and the next day with other scholars 
I ran there and heard what was said by one of them who 
was flill living. Asked what hour his two comrades had 
died, he replied: “ This night, when the one sitting next 
to me died, the whole plain was filled with crows. These 
we knew to be devils in the guise of crows waiting for the 
soul to leave the body.” And when the wretched man had 
seen this more than once, in our hearing he called on God 
without feeling any contrition. From which we gather that 
those who live ill, very often die ill, undeserving pity in 
the present or the future. How cruel a deed it is to shed 
blood and to foment enmity, is exemplified by the following. 


The Dialogue on Miracles 


Of the countrymen who fought after death in the 

In the bishopric of Cologne two families of countrymen 
carried on a mortal feud. Now they had two leaders, two 
countrymen that is, of great courage and pride, who were 
ever Stirring up fresh conflidts and keeping them up when 
Started, allowing no peace to be made. Therefore by the 
will of God it came to pass that both died in one day. And as 
they belonged to one parish, called Nuenkirgen, it so pleased 
the Lord, who wished to show the evil of quarrelling, that 
their bodies were placed in one grave. Wonderful and 
unheard-of result! In the sight of all present they turned 
their backs on one another, their heads, heels and even their 
backs dashing together with such violence that you might 
think them wild horses. Immediately they took one out 
and buried him farther off in another grave. And the quarrel 
between those dead men became the cause of peace and agree¬ 
ment among the living. 

Novice .—I should think their souls had a great conflict in 

Mon \.—Of that there can be no doubt. 

Novice .—If God thus punishes discord, quarrelling and 
anger in worldly people, I suppose he has a great hatred of 
the same vices in cloistered monks. 

Mon \.—I will show you by this one example. 


Of the sudden death of a lay-brother who was a 

Not long ago in a house of our Order a certain building 
was being constructed for the use of the monks. One of 
the lay-brothers seeing it and feeling envy, was inflamed at 


Concerning the Dying 

heart by the devil, who ftirred him up to overthrow the work. 
But when they came with their implements in front of the 
refectory, the originator of the conspiracy fell down and died. 
Seeing this the reft were exceedingly frightened and came in 
much hafte and humbleness to the feet of the abbot, confess¬ 
ing their sin and receiving a penance from him. Now the 
body of the conspirator was buried in the fields. But after¬ 
wards at the requeft of the lay-brothers, as our abbot told 
us who heard it, that abbot asked leave at the general chapter 
to be allowed to put the body so expelled in the cemetery ; 
but I do not remember whether his petition was granted or 
refused, I will tell you now some inftances of the vice of 
riotous living, which are enough to frighten evil livers. 


Of the death of a canon who debauched a veiled 

In lower Utrecht a few years ago, as his fellow-canon told 
me, a cleric died who had corrupted a veiled nun. That 
Chrift might show how grave is the crime of violating one 
espoused to him, he placed such a sign on his genitals, that 
it was a terror to all who could see or were told of it. I am 
unwilling to describe it, sparing the modefty of women who 
might perhaps read what we relate. 


Of the death of a girl in whose grave dogs bit one 

In a manor of the diocese of Cologne called Luzheim, a 
girl, the handmaid of an honourable matron, died some years 
ago. She was very wanton, very roving and extremely 

28 3 

The Dialogue on Miracles 

worldly. One night in a dream she was carried before the 
judgment seat of ChriSf, around which she saw angels, apofiles, 
martyrs and an endless number of saints of other ranks. 
When the souls were brought before them, some were 
adjudged to glory, some to punishment. And this handmaid, 
seeing and trembling because her conscience accused her. 
Stretched out her hands humbly to the judge. And he in 
pity said : “ Why do you beseech me? Give me your little 
finger and I will give you my hands.” As though he had 
said: “ Give me the leaf! promise that you will amend your 
faults and I will give you my grace.” And so she awoke. 
And when she told her vision to a woman of religion named 
Aleidis, who is Sfill living, of the manor of Gurzenich, she 
answered : “ Wretched woman, amend your life. You have 
had a sufficient warning.” And when she fell again into 
her former vices, to admonition was added scourging. 
After intense sufferings she expired and when she was 
Stripped and laid on the ground covered only with a sheet, 
two dogs worried one another in the court in front of the 
house. Then came a third and a fourth and then all the 
dogs of the village biting one another, entered the house 
and dragging away the sheet covering her, tore her with their 
teeth ; and they were with difficulty driven off by the coun¬ 
trymen with cudgels. But when the corpse was buried, the 
dogs that had been driven off, returned and renewed their 
interrupted batdes over her tomb. I fear that her soul had 
little peace, as was interpreted by many. And because women 
of this kind often practise magical arts so as to be passionately 
loved, I will cite a very dreadful warning againSt that 


Of a sorceress whom the devils carried off. 

In the village of Haslo in the diocese of Utrecht a wretched 
woman one day put her feet in a basin and then jumped out 
of it backwards, saying these words: “ Here I jump from 


Concerning the Dying 

the power of God into the power of the devil.” The devil 
seizing her at once and lifting her into the air in sight of 
many in the manor and outside it, carried her off over the 
tops of the trees, so that she was never more seen up to the 
present day. These fads have been discovered about those 
who live ill and die ill. Concerning those who were believed 
to have lived well, but did not make a good end, I will tell 
you one indance that I heard recently. 


Of an innkeeper who drowned himself. 

This year when our abbot was going to the general chapter 
near Vitry, he and the abbot of Scimenu were entertained 
very hospitably by an innkeeper. As they were at supper, this 
innkeeper, who was the master of the place, sat by the side 
of our cellarer Henry. After dining he said to the abbot: 
“ Do you know that man well? ” “ Yes,” said he, “ He is 

a good man and religious.” Henry replied: “ Believe me, 
he is in a bad date. He has jud had a vision from hell at 
the table.” In the morning, when the cellarer was saying 
mass, our abbot, he knew not why, as he told us, kept offer¬ 
ing up no other prayer than this, “ O Lord, grant me a good 
end.” The same night the innkeeper went alone to a river 
near, dripped off his clothes and jumped from the bank into 
the river. But not being able to drown himself there, he 
went higher up seeking for a deeper place. The sentinels 
of the cadle seeing it, cried out: “ My good man, it is not 
the right season for bathing.” For it was the eve of the 
nativity of Our Lady. To be brief, the wretched man threw 
himself from the bank, duck in the mud in a deep place and 
was drowned. They were terribly alarmed on hearing this, 
knowing that the man had served the poor for more than 


The Dialogue on Miracles 

thirty year*. A similar thine happened to a lay-brother in 
our Order who was regarded as a very holy man. 

Novice. —I admit that my oueflion has been fully 
answered ; but there is Hill one thing which I should like 
to know. Some suppose that death is a person and they 
are agreed that death is represented in pictures in the shape 
of a man with a scythe. 

Mon{. —The Jews believe this ftory and say that there 
is one angel by whom the whole human race is slain. More¬ 
over they draw their authority from the passage where all 
the firfl-born of Egypt are flruck down by an angel. But 
what death is, has been sufficiently Hated in the firft chapter 
of that book. I will tell you however, as your queftion gives 
me the opportunity, something which will surprise you. 


Of a matron in her death agony, whom death relin¬ 
quished to attach a cleric {landing by. 

I have been credibly informed that a certain noble matron 
in the diocese of Cologne fell ill a year ago, and as she 
appeared to be at death’s door, she was anointed, many matrons 
of noble degree as well as her servants, Handing round her. 
At the laft colled! however, calling her sifter to her, although 
hardly able to speak, she said: “ Fear not, 1 shall not die 
now, for I have seen death retreating from me, and calling 
his eye on that cleric," pointing with her finger. Wonderful 
to say, that very moment the woman whose life had been 
despaired of, began to get better and the cleric to fall ill and 
die eight days later. 

Novice. —In what shape did she see death? 

Novice. —I do not know. If you want to know his shape, 
liften to the following. 


Concerning the Dying 


Of a monfler in the shape of a woman who deflroyed 
the family of two halls, by looking upon them. 

In the diocese of Cologne in a manor named Stamheim 
lived two knights, one called Gunther, the other Hugo. One 
night when the said Gunther was oversea, a maid took his 
sons, juft before they went to bed, into the court to satisfy the 
needs of nature. As she flood by them, behold a woman’s 
shape in a white dress with a pallid face looked ftraight at 
them from beyond the enclosure. Saying nothing, but 
frightening the maid by her appearance, the monfler went to 
Hugo’s land which was next, looked over the fence, as I have 
described and then returned to the graveyard from which it 
had come. After a few days Gunther’s elder child was taken 
ill and said: “I shall die in seven days’ time; seven days 
later my sifter Dirina will die and then my younger sifler 
after a week.” And so it happened. Moreover, after the 
deaths of the children, the mother and the maid of whom we 
have spoken, both died. At the same time perished the 
knight Hugo and his son. A credible witness to these fads 
is Gerlac, our prior. 


Also of a monfler, who came out of one grave at 
Bonn and entered another. 

A like thing happened in the Church of Bonn. Once on 
a time when vespers had been sung and the scholars were 
playing in the dusk in the cloiflers, they saw a creature 
of human shape come out of one of the graves where the 
canons are wont to be buried, and after walking about over 
some graves, it descended into another. After a little 


The Dialogue on Miracles 

a canon died in that church and was put in the tomb where it 
had entered. Chriffian of Bonn, a monk of ours, was an 
eye witness to that vision. By visions of this kind the future 
is sometimes predicted. 

Novice .— According to what has been said, blessed are 
those whom the Lord finds watching. 

Mon\. —As to that, I will tell you what I heard lately. 


Of a mon\ in Aulne who fell and died whilSl 
reading the gospel: " Watch, for ye know not, 

After a deacon had read the gospel for confessors, that is, 
“ Watch, for ye know not at what hour your Lord will come,” 
in Aulne, a house of our Order, as he finished those words, 
a monk in the choir fell down and expired. And all were 
afraid considering the effeft of the Lord’s words. There¬ 
fore, brothers, because we know not at what hour our Lord 
will come, let us watch faithfully, let us watch while working 
that when he comes and shall afflicil us with death, we may 
at once open to Him. May our Lord Jesus Chrift deign to 
grant us that, who will come to judge the living and the 
dead and the world by fire. Amen. 





Of the punishment and the glory of the dead. 

As the eleventh hour draws to sunset, so doth the twelfth 
bring it to a close. Now it is well that we should in the 
twelfth book, I consider, treat of the rewards of the dead, 
because when the day is ended, the labourers in the vineyard 
receive their pay. Every man hath his day in the present 
life ; let him see to it how he laboureth in the church. That 
day is made shorter for some, longer for others, brighter for 
some, darker for others. This day is wintry for some, that 
is, for those who are sick and in want; for others it is 
summerlike, for those who live a life of honour and pleasure ; 
for some springlike, who are in the flower of their youth ; 
for some autumnal, that is, for such as being of ripe age sink 
down under the weight of eld. There be two places etern¬ 
ally prepared by God, in which their daily toil is rewarded, 
heaven and hell. In heaven is the recompense of the good, 
in hell that of the wicked. Of the one the judge 
shall say at the end to the good: “Come ye blessed of 
my Father, receive the kingdom prepared for you from the 
beginning of the world ” (Matt. xxv. 34) ; but of the other, 
“ Go ye wicked into everlafting fire, which is prepared for 
the devil and his angels ” (Matt. xxv. 41). How great is the 
reward of the good, how indescribable, how wonderful, how 
beyond all words, Isaiah concludes in a few words: “ Eye hath 
not seen, nor ear heard, what thou haft prepared for those that 


The Dialogue on Miracles 

love Thee ” (Isaiah Ixiv. 4). Of the pains of hell, which are 
countless, nine are specially noted, which are comprehended in 
the following verse: “ Pitch, snow, darkness, the worm, 
scourging, chains, feStering, shame, and terror.” These nine 
torments have no end or limit. There is Still a third place 
after this life appointed for some chosen for their purging 
and from that faift called purgatory. This is for a season, 
lafting until the day of judgment. But how great will he 
the glory of the good, or the punishment of the wicked, by 
what advocacy they may be aided who are in the pains of 
purgatory, you may, if not fully, which is impossible, from 
these examples following estimate what is greater. 

Novice .—FirSt show to me the torments of the wicked, 
then the pains of purgatory for the good and laStly the 
glory and joy of the righteous, that in this way our comparison 
of them may finish in gladness. 

Mon \.—How great are the torments of tyrants, oppressors, 
usurers, adulterers and the proud, or of others who have 
gravely offended God and have not repented, according to 
the teaching of men of religion, I will show you by several 


Of the punishment of Ludwig, the Landgrave. 

Ludwig the Landgrave was a very great tyrant of whom I 
have spoken in the firSt book and the thirty-fourth chapter. 
When he was at the point of death, he gave this order to 
his friends: “ Presently when I am dead, put on me the cowl 
of the CiStercian Order and take the greatest care that this 
is done whilst I am Still alive.” They obeyed him ; he died 
and was dressed in a cowl, and when a knight saw it he 
said ironically to his companions: “ Certainly he is not like 
my lord in all virtue. When he was a knight, he had no 


Punishment and Glory of the Dead 

equal in military prowess ; now when he has become a monk, 
he is a model to all of discipline. See how carefully 
he keeps the rule of silence. Not a single word does he 
speak.” But when his soul was drawn from his body, it 
was presented to the chief of the devils, as was clearly 
revealed to some one. As that inhabitant of hell sat over 
the pit and held a cup in his hand, he saluted the Landgrave 
with these words: “ Welcome to our beloved friend ; show 
him our banqueting room, our Stores, our cellars and then 
bring him back. The wretched man was taken to the places 
of punishment, in which there was nothing but wailing, 
tears and gnashing of teeth, and was then brought back and 
thus addressed by one prince to another : “ Drink, friend from 
my cup.” And in spite of his wild but useless Struggles 
he was compelled to drink, the burning brimStone bursting 
from his eyes, ears and nose. After that he begins thus: 
“ Now you shall inspedt my pit, the gulf of which is bottom¬ 
less.” And taking off the cover, he thruSt him into it and 
carried him off. Behold, that is the pit in which a cleric saw 
him, as was Stated in the chapter above. 


Of the punishment of a prince of Germany. 

Not long ago, Hermann, the Landgrave, son of the said 
Ludwig, died. After his decease a certain prieSt, on whom 
he had conferred many benefits, was praying to God for his 
soul day and night with tears and groans and some one of 
the saints or other Stood by him as he prayed and said : “ Why 
do you take this trouble for a condemned man? It does 
him no good, nay rather harm, since his soul is plunged in 
the depths of hell.” The prieSt replied: “ Lord, he did me 
much good and therefore I am deeply indebted to him,” but 


The Dialogue on Miracles 

he rejoined : “ Cease to pray for him, for a whole year before 
he was buried, he died and his body was quickened by an 
evil spirit in the place of his soul.” That Hermann had 
been a very great tyrant like his father, caring nothing about 
his robberies and wrong-doing and suchlike. 

Novice .—I did not suppose a human body could eat, drink 
and sleep without a soul. 

Mon\. —A similar thing occurs in the life of S. Patrick, 
bishop of Ireland, concerning a man who killed his chariot- 
driver. In his body in the place of his soul a devil dwelt 
for many years, and when he left it by the command of the 
saint, the body collapsed and was reduced to duff. I have 
heard also of a similar thing from our Gerard, formerly 
scholastic of Bonn. 


Of a cleric whose body a devil quickened inSlead 
of a soul. 

A certain churchman had so excellent and sweet a voice 
that it was thought a delight to listen to it. One day a man 
of religion coming and hearing the sweetness of that harp 
said: “ That is not the voice of a man but of a devil. More¬ 
over to the astonishment of all he adjured the devil and he 
came out of him, the body at once collapsing and becoming 
putrid. Then all knew that body had long been abused by 
the devil. 

Novice.— I have no doubt that the devils in hell do exceed¬ 
ingly torture the souls of those whose bodies they abuse in 
this life. 

Mon\. —You are right. Let us now return to the torments 
of tyrants, as the opportunity has been offered. 

Punishment and Glory of the Dead 
chapter v. 

Of the punishment of William, count of fulich. 

In the manor of Enthenich, which is situated in the terri¬ 
tory of Bonn, a noble knight named Walter dwelt, 
who was very attentive to our house and Order. He being 
once grievously ill and lying alone saw a devil appear in 
visible form at the foot of the bed. Now his face, he told 
us, was shaped like that of an ape and he had the horns of 
a goat. Frightened at the sight of him at firff, he was after¬ 
wards reassured and said: “ Who or what are you, whence 
do you come and what are you seeking? ’’ The monster 
replied: “ I am the devil. I have come to take your soul.” 
The soldier said : “ Away, letcher, you will certainly not take 
my soul ; I commend myself to ChriSl." He replied: 
“ Walter, if you will agree with me and do homage to me, 
I will not only restore you to good health, but will enrich you 
more than all your descendants.” Said the soldier : “ I have 
enough ; I care not for your deceitful riches and whence will 
you get your treasures? ” “ Within the bounds of your 

court,” said he, “ is hidden infinite wealth.” The soldier 
now took pleasure in talking to him and said : “ Tell me 
where is the soul of my lord William, count of Julich, who 
died recently ? ” The devil replied: “ Do you know the 
neighbouring caSlles of Wolkinburg and Drachenfels? ” ‘I 
do,” said he. Then said he: “ On my faith I tell you that 
if the castles were as Strong as rocks and they were put in 
the place where the soul of William is, they would melt before 
the upper eyelid could close upon the lower.” After saying 
that he added with a laugh : “ That heat is his bath of milk ; 
in the future when the spirit shall regain the body, then first 
shall he receive the punishment he deserves.” Asked about 
the soul of Henry, count of Sayn, he replied : “ Certainly we 
have it.” Yet he gave no account of his punishment. He 
went on further to ask about his father. To that he answered : 
“ We have had him for twenty-one years. But that one-eyed 
woman, and that bald, lousy fellow who lies in the solar, have 
taken him away from us.” He meant by the one-eyed one 


The Dialogue on Miracles 

his wife, who by conftant weeping for his soul had loft the 
sight of one eye. By the bald fellow he meant his son Theo- 
doric, our monk, who had gone to see his brother. Being 
further queftioned about the matron, he answered: “ Truly 
she was never given up into our power because she was a 
good and holy woman. But your brother Lambert we have 
so saddled that he cannot escape our power.” This man, 
an avaricious money-lover, had died a few years before. The 
knight again saying: “ Tell me from what place you have 
come to me? ” the devil answered : “ I and my friends were 
at the funeral of an abbess of the Black Order, waiting for 
her spirit to come forth.” Then said the knight: “How 
many are there of you?” The devil replied: “Do you 
know the wood in Cottinforft? ” " I know it very well.” 

Then said he : “ There are not so many leaves on the trees as 
there are of our devils collected there, and there is not a 
greater wood in this province.” “ And what,” said he, “ did 
you get there? ” He replied : “ Alas nothing ; the woman 
was pious ; and besides Michael the Archangel, coming up 
with his iron staff, so belaboured us and by his beating put 
us to flight that we were scattered like the duft driven before 
the wind.” 

Novice. —If so many devils were gathered at the coming 
forth of one soul, it is certain that they are coundess, for 
through the long ages many die. 

Mon —Although the wicked spirits cannot be in two 
places at the same time, yet so a(ffive is their nature, that in 
one moment they pass to widely diftant pans of the earth. 
It can even be said they press upon the good when they die, 
in Stronger numbers than upon the wicked, of whom they 
are certain. 

Novice.— I am sadsfied with what you say. 

Mon\. —Being asked also if he had been at the death of 
our lord abbot Gevard recently, he replied: “ There is not 
as much sand on the shores of the sea as our numbers there. 
But we got little there, for those lousy fellows, like pigs 
lying and grundng on the ground, would not let us come 
near him. They have besides a whispering-house,” meaning 
the chapter-house, “ in which the faults they commit, are 


Punishment and Glory of the Dead 

lost to us.” And the knight said: “ How were you so 
foolish as to dare to go to the death of so good a man? ” 
“ Dare I ’’ said he: “I was present when the Son of God 
expired, sitting on an arm of the cross.” These words 
uttered by the devil and repeated by a layman, I am Strongly 
inclined to believe, because we read the same in a note on 
Tobias. When Walter said : “ What was your gain at the 
death of Christ? ” he said: “ None; we went there to our 
sorrow, for confounded and harrassed by the goodness of the 
dying man, we were thruSf down to hell.” Many another 
talk had he with the devil, as often as he was alone, which 
he told to many, when he recovered. Would you like now 
to hear what was the end of the punishment of that count? 

Novice. —Certainly. 

Mon\.— Now he fell ill in his caSlle of Niethiecke and 
because of some insult offered to him came to Cologne. On 
his return he had a failure of the heart when travelling and 
said: “ Ah ! I shall never see Cologne again.” He was 
being placed on the ground, and the physician telling him 
death was at his door, added ; “ I advise you to take back 
your wife.” When he replied “ I will not do so,” he begged 
him for pardon of a certain knight whom he had thrown 
into prison. “ He shall by no means come out, whilst. I am 
alive,” he answered. Then said the docffor: “ He will 
come forth before to-morrow.” And so it was. Now when 
he was about to die, he lay in the arms of his miffress, whom 
he had taken from her husband. And when she said to 
him: “ Lord, what shall I do when you are dead ? ” he 
replied: “ You muff marry a young knight.” Those were 
his laff words. That same night, as I have been told by an 
abbot of our Order, a certain nun of S. Maurice in Cologne 
was carried to the place of punishment, in which she saw a 
very horrible pit covered with a fiery lid amid flames of 
sulphur. When she questioned her conductor about this, 
he replied: “ There are only two souls in it, the soul that is, 
of the emperor Maxentius and that of William, count of 
Julich.” In the morning she related her dream, and the 
news of the death of that count being made known in Cologne, 
she perceived that her vision was a true one 

The Dialogue on Miracles 

Novice .—I wonder why he was associated with Maxentius 
in his punishment, when so many years had elapsed between 
them and so many tyrants had died before him. 

Mon \.—Because of the similarity of their crimes. It was 
jusf that they who were equals in crime, should be partners 
in punishment. I am acquainted with the lives of both, 
of Maxentius from books, of William by hearsay from many. 
Both were tyrants, both licentious to excess. As we read 
in histones, there was no matron in the city of Rome, or out¬ 
side it, so noble or chafte, whom he did not take from her 
husband’s house and debauch, if she pleased the eye of Maxen¬ 
tius. It was the same with maiden and widow. Husbands 
saw these things and groaned, parents too were silent, fio 
great was his cruelty that with hearts Stricken with excessive 
grief they hid their sorrow. Such was his oppression that 
everywhere he slew senators, citizens and soldiers of whom 
he had the leaSt suspicion. Now the deeds that William 
wrought were not unlike his ; if his power was not as great, 
his will was the same. I have heard that he was so given 
over to luSt and inceft, that he had hardly a servant whose 
wife or daughter he had not corrupted, making no difference 
between mother and daughter, between bond and free. How 
great was his cruelty towards his subjetfts and fellow-country¬ 
men, the whole diocese of Cologne knows well. Maxentius 
killed his own wife ; he shut two up. The firSt persecuted 
the church, killing many of their faith ; the latter at the 
time of the schism in the Roman Empire persecuted those 
who obeyed the ApoStolic See, driving priefts from their liv¬ 
ings, mutilating some and plundering the property of the 
churches. These things were done in the time of Pope Inno¬ 
cent. Last year a canon of Aix told me of a very terrible 
vision concerning this William. After death, he said, he 
appeared to a certain hermit, to whom he had shown kind¬ 
ness, with a livid and emaciated face, and said : “lam that 
unhappy William, once count of Julich.” When he asked 
about his condition he replied : “ I am all on fire.” And as he 
lifted up the miserable dress in which he seemed to be clad, 
at once flames burst out, and so with a shriek he vanished. 
Whilft he was Still living, God, who is merciful, that he 


Punishment and Glory of the Dead 

might turn him from his sins, showed him some of his glory. 
On the day of the birth of the Lord at the firft canon of the 
mass, he permitted him to hear, as though in heaven, the 
sweete£t voices with the moft delightful melody. Presently 
asking Dom Engilbert, then warden of the great church in 
Cologne and now archbishop, if he heard those voices, and he 
saying he did not, he was the more amazed. But at the 
canon of the second mass, also of the third, he heard the 
same voices of different ages. When this was repeated to 
the lord abbot of Marienftatt, he went to the count and 
heard from his own lips what had been said. And the count 
swore by God that he was not lying, adding with an oath, 
that if he were allowed to hear such things once again, lie 
was prepared to renounce all his sins. Yet that divine com¬ 
fort brought him little profit, because his great sins flood in 
the way. The pit into which that count was thrown, reminds 
me of the punishment of a wicked prieft. 


Of the punishment of a prieft, whose own parish¬ 
ioners drove his soul into the pit. 

There was in a certain manor a very wretched priefl who 
gave all his time to gluttony and luft, and entirely neglefled 
the souls committed to his care. When he was dead, his 
parishioners deceased in his time, took up ftones in the 
infernal regions and began to crowd round him and sav, 
“ We were entrufted to you and you neglefled us ; when we 
sinned, you prevented us neither by word nor example. You 
have been the cause of our damnation.” Ana so they 
pursued him with ftones until he fell into the pit and was 
no more seen. This was revealed about him to a certain 


The Dialogue on Miracles 

chapter VII. 

Of the punishment of a Steward of Kolmere, who 
was sent into Stromboli. 

Once upon a time when some Swedes were on pilgrimage 
to Jerusalem and on their return were sailing near Stromboli, 
whose fires are ever burning, these words sounded from 
it: “ Welcome, welcome, our friend the Steward of Kolmere ; 
it is cold, get ready a blazing fire for him.” They know¬ 
ing the person, noted the day and the hour, and when they 
had returned to their own, they found that the same Steward 
had died on that day and at that hour. Then going to 
his wife, they told her what they had heard and she replied: 
“ If matters are so, it is right that I should go to his aid.” 
At once leaving everything she went on pilgrimage to the 
shrines of the saints, beseeching God for his soul with alms 
and prayers. 


Also of a Steward of Lcggenich who was sent 
into the same mountain. 

At another time a certain Fleming crossed the sea and 
heard voices like this coming from the same Stromboli: 
“ Here comes my good friend Syward ; admit him,” and he 
was sent with much howling into Stromboli. Now he had 
been a Steward in Leggenich. They noting the time and 
the name of the person, on their return entered that manor 
and when they had enquired for the Steward, they heard 
that he had died on the day and at the hour when they 
heard the voice on the sea. Now he was a very bad man 
like the laSt. 


Punishment and Glory of the Dead 


Also of Bruno of Flitert, who was thrown into 
the same Stromboli. 

What follows is similar. A prieft of Rheinkassel named 
Conrad once crossed the sea with other pilgrims of our 
province and opposite the oft-mentioned Stromboli the fol¬ 
lowing words were heard in it: “ Here comes Bruno of 
Flitert ; take him.” These words being heard by all, the 
prieff said to his fellows: “ Ye are all witnesses to these 
words,” and Straightway he noted on his tablets in their 
presence the date and the hour saying: “ Of a truth the lord 
Bruno is dead.” But when they returned from Jerusalem 
they met some pilgrims of their own province. These they 
questioned about the fate of the said Bruno and were told by 
them that he was dead. Enquiring about the time they found 
it was that date on which they had heard the voice in Strom¬ 
boli. Now Conrad not long after became a monk in Berg. 


Also of the punishment of Bruno, his son, whose 
health was drun\ in hell. 

That Bruno left a son of the same name, whom he endowed 
more richly with his vices that with possessions. For he was 
like his father very avaricious, an oppressor of the poor and 
licendous to a degree. He is that Bruno of Flitere, who was 
butler to the Count de Montfort. Hardly three months have 
elapsed since his death. At his decease a certain woman 
possessed with a devil was freed from it, but as she was tor¬ 
mented afresh five days later, some people said to the devil: 
“ Tell us where you have been or why you have returned.” 

The Dialogue on Miracles 

He replied: “ Truly we had a great feast afterwards. We 
flocked to the death of Bruno, like the duff of the earth in 
number. With rejoicing we conduced his soul below, placed 
it in the abode which it had earned, and pledged him a 
cup of hell.” 


Of Everard the \night who sat up on his bier. 

At the same time there died in that province another knight 
named Everard who was also a man of crime like the laft. 
At midnight the devil by raising his body upright on the 
bier terrified all who were present. His friends fearing out¬ 
rage by the devils, bound the body before the mass and buried 


Of the dean of Palermo, whom k} n g Arthur invited 
to Mt. Gyber. 

At the time when the emperor Henry conquered Sicily, 
there was in the church of Palermo a certain dean, by nation, 
I believe, a German. One day having loft a very good palfrey 
he sent his servant to various places to look for it. An old 
man meeting him said: “ Where are you going and what 
are you seeking? ” And when he said : “I am looking for 
my mafter’s horse,” he replied: “ I know where it is.” 
“ And where is it? ” said he. He answered : “ In Mt. Gyber. 
There my mafter king Arthur has it.” Now that mountain 
sends forth flames like Etna. The servant being amazed at 
his words, he added: “ Tell your mafter to come there to 
his high court in fourteen days’ time. But if you omit to 


Punishment and Glory of the Dead 

tell him, you will be severely punished.” The servant 
returned and told his mailer what he had heard, but with 
fear. The dean hearing he had been invited to the court 
of king Arthur, laughed at it, but fell ill and died on the day 
appointed. This was told me by Gotteschalk, canon of Bonn, 
who said he was there at the time. 

Novice .—The Slories you tell are wonderful. 

Mon\. —I am going to tell you something more about that 


Of the punishment of Bertolph, liuke of Zahringen, 
who was put into Etna. 

About three years ago some men walking near this Mt. 
Gyber, heard a loud voice saying: "Get ready the fire.” 
After a short interval there was the same cry, and a third 
time: “ Get ready a great fire.” Someone replied : “ For 
whom shall I prepare it.” Said the other : “ A beloved friend 
of ours, the duke of Ziihringen is coming here, who has served 
us well.” Noting the day and the hour, they sent by letter 
an account of what they had heard to king Frederic, asking 
whether a duke of Zahringen had died in his empire. And 
it was discovered that the same day and hour Bertolph, duke 
of Zahringen, had died. Now that duke was a monSlrous 
tyrant, a chsinheritor of noble and mean alike and an apoSlate 
from the Catholic faith. As he had no children, urged by 
the vice of avarice, he had amassed a very great sum of money. 
But when he was about to die, he asked his friends to melt 
all his treasure into one lump. Being questioned about it, 
he replied : “ I know my kinsmen rejoicing at my death will 
divide my wealth amongSt them. But if it is reduced to 
one lump, they will kill one another.” You see his great 
malice. This was told to me by two abbots, one of whom 
belonged to the Duchy Zahringen and the other declared 

The Dialogue on Miracles 

it had been related to him by an abbot who heard the laft- 
mentioned read in the presence of the king Frederic. 

Novice .—What muS we think of these mountains Strom- 
boli, Etna and Gyber ? As souls are sent into them, is pur¬ 
gatory there, or hell? ” 

Mon \.—They are said to be the jaws of hell, because none 
of the eleft, but the wicked only are sent into them, as we 
read in the dialogue of Theodoric, king of the Goths. Hell 
is supposed to be in the heart of the earth, so that the wicked 
may not see the light of heaven. I will tell you some instances 
of the punishment of robbers. 


Of the punishment of Frederic, tonight of Kelle. 

A citizen of Andernach named Erkinbert, the father of our 
monk John, going one day before light for a certain purpose, 
was met by someone on a very black war-horse from whose 
nostrils shot smoke and fire. Now he was on the high road, 
but turning off it he galloped in a different direction over 
the fields. Seeing this Erkinbert at firSt was exceedingly 
frightened, and because he could not get out of the way, he 
took courage, signed himself with the cross againSf the devil 
and armed his right hand with a sword againSf the man ; 
for he knew not what he was. Coming close to him, he 
saw that he was a knight of repute lately dead, named Frederic, 
of the manor of Kelle. Now he appeared to be clothed in 
sheepskins and carried a great load of earth on his shoulders. 
To him Erkinbert said : “ Are you the lord Frederic? ” And 
when he replied: “I am,” he went on : “ Whence do you 
come and what mean these things which I see? ” “ I,” said 

he, “ am in very great pains ; those skins I took from a 
widow and now I feel them red-hot. Likewise I made an 
unjufl claim to a portion of land, under whose weight I am 
now crushed. If my sons reftore this property, they will 


Punishment and Glory of the Dead 

much lighten my punishment. And so he vanished from 
sight. When he told the sons next day their father’s words, 
they preferred that he should remain for ever in his pains 
than themselves give up what had been left to them. 

Novice. —I remember you said something similar in the 
second book and seventh chapter about Elias of Runingen. 

Mon\. —Here is another instance. 


Of Henry Nodus, who after his death appeared 
visibly to many. 

In the diocese of Treves, where the former vision also 
occurred, there was another knight named Henry Nodus. 
Now he was extremely full of wickedness, regarding rapine, 
adultery, inceft, perjury and the like as virtues. When he 
died in the province of Menevelt, lie appeared to many in 
a sheep-skin, as was his wont in life, haunting the house of 
his daughter. He could not be driven away by the sign of 
the cross, or by a sword. He was often Struck with a sword 
but could not be wounded, giving off the sound of a soft bed 
being Struck. His friends consulted John the lord bishop of 
Treves and he advised them to pour water on a nail of cruci¬ 
fixion and to sprinkle the house and his daughter and the 
man himself, if he was present. That being done he never 
appeared again. The daughter had been born of his hand¬ 
maid, although he had a lawful wife, and when she grew up, 
the wretch debauched her. It is not long since these things 

Novice.— What muSt we think of those who die in war or 
at tourneys? 

Mon\. —If the wars are juSt, as the defence of one’s coun¬ 
try, those who die defending it, will not suffer thereby. How 
much delighted the devils are with those who attack the 
innocent, the following example shows. 


The Dialogue on Miracles 

chapter XVI. 

Of the tourney of those who were slain near 

The night after the army of the duke of Louvain was slain 
by the people of Liege, a servant of the count of Lootz near 
Montenake, passing by the place of slaughter, early in the 
night saw there a very great tourney of devils. I do not 
suppose that there had been such exaltation of the foul spirits, 
if they had not taken great spoils there. But of those who 
fall in tourneys, there is no question that they go to hell, if 
they have not been helped by the benefit of contrition. 


Of Walter of Milene. 

A prieSl of Spain this year passing at dusk near the camp 
of the count of Lootz, from one manor to another, saw on a 
plain hard by a very great tourney of the dead making a 
great outcry of: “ Walter, Lord Walter of Milene! ” This 
Walter was famous in war and lately dead. The prieff know¬ 
ing that they were those who represented that cursed market 
of soldiers, pulled up and fetched a compass round them. 
And when the vision ceased and he went on, seeing them 
again, he did as before and so toiled on until it was light. 
These two visions were told to me by Wiger, monk of Villers. 
I will now give you an inilance of the punishment of usurers. 


Punishment and Glory of the Dead 

chapter XVIII. 

Of a dead \night who at night hung snakes and 
toads inficad of fish in front of his son’s door. 

A certain knight at his death bequeathed his property 
acquired by usury to his son. One night he knocked loudly 
at the door and when a page ran and asked why he knocked, 
he replied: “ Let me in ; I am the lord of this land,” and 
gave his name. The boy looked out through the grille and 
recognising him, said : “ My mafter is certainly dead ; I will 
not let you in.” And when the dead man went on knocking 
without any effed, at laft he said : “ Take these fish on which 
I live, to my son ; look you, I am hanging them on the door.” 
In the morning, when they went out, they found in a sort 
of bundle a quantity of toads and snakes. In fad that is the 
food in hell and it is cooked in the sulphurous flames. 

Novice .— What do you think of those who live ill but give 
much alms? 

Mon\.— It is of no advantage to them for eternal life. 


Of a Bavarian who appeared after death to his wife 
and told her that almsgiving had done him no good. 

Not many years since a certain very rich official of the duke 
of Bavaria died. One night the caflle in which his wife 
was sleeping, was so shaken, that they thought there had 
been an earthquake. And behold the door of the room, in 
which she lay, opened and her husband entered driven by a 
gigantic black man pushing him by the shoulders. Seeing 
and recognising him, she called him to her and made him sit 
on the seat by the bed. She was in no way frightened and 


A 20 

The Dialogue on Miracles 

because it was cold she threw a part of the bed coverlet over 
his shoulders. Being asked by her about his condition, he 
replied sadly : “ I have been consigned to eternal punishment.” 
At these words she was exceedingly alarmed and answered: 
“ What do you say ? Have you not given much alms and 
was not your door open to all pilgrims? Are your good deeds 
of no avail? ” He replied : “ They are useless for giving me 
eternal life, because they were done for vain glory and not 
out of charity.” When she wanted to queftion him about 
other matters, he again replied: “ I have been allowed to 
appear to you, but I may not flay here. Behold my devil 
condudfor outside waits for me. If all the leaves of the trees 
were turned into tongues, they could not describe my tor¬ 
tures.” After this he was called out and driven on, the whole 
caftie being shaken at his departure as before and his cries of 
woe long heard. This vision was much talked of and Still 
is in Bavaria, as Gerard, our monk was witness, at one time 
Canon of Ratisbon, who related it to us. See, how in all that 
has been said the scripture is fulfilled, which saith: “ The 
mighty men shall be mightily tormented.” 

Novice .—This and like examples should be preached to 
the mighty. 

Mon \.—Because the prieSfs themselves in great part live 
bad and incontinent lives, they do not prick the hearts of the 
mighty, but flatter them. How grave a vice is the licentious¬ 
ness of priests, the following infiance proves. 


Of the punishment of a prieSl’s miHress, whom the 
devil hunted. 

I have been told by a man of religion that the miftiress of a 
prieft when about to die, with much importunity asked for 
new shoes of the beff sort to be made for her, saying : “ Bury 


Punishment and Glory of the Dead 

me in them ; they are very necessary to me.” This being 
done, next night long before light whilft the moon was shin¬ 
ing, a certain knight and his servant were riding along the road 
and they heard the shrieks of a woman. As they wondered 
what this might be, behold, a woman running rapidly to them, 
cried out: “ Help, help! ” At once the knight dismounted and 
whirling his sword in a circle round him took the woman well- 
known to him within its protection. Now she was clad only 
in a shift and those shoes. And behold, from a distance there 
came a sound like the horn of a hunter; moreover the baying 
of hounds were heard going before him. When she heard 
these, she trembled exceedingly, and the knight when he had 
heard from her what it was, delivered his horse to his servant, 
bound three locks of her hair round his left arm and held his 
sword Stretched out in his right. When that hellish hunter 
drew near, the woman said to the knight: “ Let me run, let 
me run ; see, he approaches.” And though he bravely held 
her back, the wretched woman Struggled againSt him beating 
the knight with her hands and at length breaking the hair 
escaped. Then the devil pursued and caught her and threw 
her on his horse with her head and arms hanging down on 
one side and her legs on the other. After a little meeting 
the soldier again like this he carried off his victim. He 
going back in the morning to the manor, told what he had 
seen and showed the hair ; and when they would not believe 
his tale, they found on opening the grave that the woman 
had loSl her hair. This happened in the archbishopric of 

Novice .—If God so punishes the sin of fornication in con¬ 
cubines, I suppose that his punishment is much more severe for 
priefts, who make them sin. 

Mon \.—You are right. Besides their orders and their 
knowledge much aggravate their offence. In the same class 
of sin the sin of the priest is greater than that of the layman, 
of the monk than the secular. It is the same in the female 


The Dialogue on Miracles 
chapter XXI. 

Of a nun who carried in flames a child filled by her. 

A nun of a convent near us which I will not name, con¬ 
ceived, and that her adultery might not be made known, 
killed the child within her. Afterwards falling very 
grievously ill, through excessive shame, although she con¬ 
fessed her other sins, she was silent about the adultery and 
child-murder and so expired. To a kinswoman who Strove 
hard for her soul, the dead woman appeared visibly in her 
prayers, carrying a child alight in her hands and saying: “ l 
conceived and brought forth this infant and killed it with its 
life within it. Therefore without ceasing I carry it round 
with me in torment and its fire burns and devours me. But 
if when I was dying, I had confessed this, my greatest sin, I 
should have found grace.” From which we gather that sins 
which have not been disclosed in confession, are in the future 
laid bare in the confusion of punishment. 

Novice .—When the soul goes out of the body, does it know 
at once what will become of it ? 

Mon \.—-This seems to be proved by scripture saying in 
the case of the wicked: “ They spend their days in wealth, 
and in a moment go down to the grave ” (Job. xxi. 13). By 
which is proved that the souls of the ele< 5 t who are of a more 
atffive nature, at once come before God. But if there is any¬ 
thing to be purged in them, with equal speed are they taken 
to purgatory, in which there is a certainty of salvation. 

Novice .—Different visions seem to contradict this, in which 
we read that good deeds and evil ones roo are placed and 
weighed in the balance. With this seems to agree a vision 
in the dialogue of S. Gregory, which he by no means explains, 
about a man who being placed on a bridge was drawn up¬ 
wards by his hands by angels because of his works of mercy, 
and downwards by the legs and sides. Which however had 
the victory, he who saw, knew not. 

Mon \.—Although the authority of scripture mull be pre¬ 
ferred to visions of this sort, yet I will tell you what I heard 


Punishment and Glory of the Dead 

chapter XXII. 

Of the cardinal Jordan. 

A few years ago a cardinal died at Rome called Jordan. 
He had been admitted to the Ciflercian Order, but his life 
was by no means in accordance with his vows. For I have 
been told by an abbot he was very avaricious. Now he had 
a notary named Pandulph and when this man was on some 
business of his, he expired. The same hour the other having 
finished his business was returning, and in the morning before 
light he saw a miserable crowd in the fields. Men were sitting 
on beafls, having their tails in their mouths, and their backs 
turned to their heads. Following them in a cowl and bare¬ 
foot, was Jordan led by two devils. At sight of these the 
notary being in a great fright, the cardinal cried out: “ Pan¬ 
dulph, Pandulph, Pandulph I ” and when the cleric flopped 
and said: “ Who are you and why do you call out? ” he 
replied: “ I am Jordan, your mafler, and I am dead.” The 
other said: “ Where are you being taken ? ” and he answered : 
“ Before Chrifl's tribunal.” And he: “ Do you know what 
will happen to you? ” “ I do not,” said he, “ God knows. 

But when I come there the blessed Peter is going to give an 
account of my cardinalship on my behalf and S. Benedidf of 
my conduit as a monk. And if he can do it for me, I shall 
be saved, but if not, I shall be damned.” And so he was 
taken from his eyes. 

Novice.— I do not like the presence of devils in that Duchy 
and the absence of angels. 

Mon\. —This was said of the punishment of the wicked. 

Novice. —Although visions of this kind are true, yet I 
should rather believe one who returned from hell and told 
what he had seen. 

Monl(. —-Job denies that this can be done. “ As,” says he, 
“ the cloud is consumed and vanisheth away, so he that goeth 
down to the grave shall come up no more. He shall return 
no more to his house, neither shall his place know him any 
more.” I will tell you however what I heard two years ago. 

The Dialogue on Miracles 

chapter XXIII. 

Of Everwach who was ta\en to the punishment of 


Theodoric, bishop of Utrecht, who came from the cattle 
of Niirburg, had a servant named Everwach, a thrifty fellow, 
who managed his property in various places. He was faith¬ 
ful in what was entrufled to him, efficient in management, 
diligent and tadlful. Therefore he was beloved by his master 
and therefore some of the officials belittled him, accusing him 
to the bishop through envy, saying: “ Lord, Everwach does 
not, as you imagine, faithfully manage your property. We 
advise you to go into your accounts with him.” This being 
done, he rendered so careful an account as to take away ail 
suspicion from the bishop, for he had everything noted down 
on a parchment. When his accusers enquired about the 
rendering of his accounts and the bishop replied: “He gave 
an excellent one,” they said to him: “ By no means is it so. 
Let him give it in our presence and he will be convided of 
causing you very great loss.” This was communicated to him 
by the bishop, and he fearing the plots of his rivals and 
especially because he had lofl his parchment, said to himself : 
“If I make but a slip in my calculations, I shall certainly oe 
tortured in body or in the filth of a prison suffer till I die.” 
And so driven on by the devil, who had prompted his envious 
rivals, he went all alone into the fields and calling on the 
devil himself thus addressed him: “ Lord if you will aid 
me in my need, I will do homage to you and obey you in all 
things.” The devil replied to him : “ If you will renounce 
the Moil High and His Mother, I will admit you and you 
shall be delivered from all dangers to the great confusion of 
your rivals.” To be brief, the wretched man renounced 
ChriS, did homage to the devil and passed his accounts with 
complete success. From that time he began to exalt the 
powers of the devil and to blaspheme Chrift saying: “ Those 
who serve God, are miserable and needy, whereas they who 
put their truS in the devil, are gladdened by prosperity and 


Punishment and Glory of the Dead 

success. And, as Bernard our monk, told me who knew 
him at that time, so wholly given up to magical arts was he, 
that if he knew of any ftudent of such learning, he bribed 
him with money to learn something of him. After persist¬ 
ing in this blasphemy for eleven years, it so happened that 
maSler Oliver, scholastic of Cologne, was preaching the cross 
in the bishopric of Cologne. This man opposed his preach¬ 
ing to such an extent that one day Oliver in vexation said to 
him in the hearing of all the people : “ Silence, unhappy one ■ 
for thou art the devil’s vessel, and the devil speaks through 
thy mouth,” although he was ignorant of the man’s State. 
Everwach thinking he could do his maSter no better service 
than by slaying his enemy, for three days followed the scholastic 
to his various poSts with a long knife obtained for the purpose, 
proposing to Stab him, if he could be caught away from the 
crowds of people. And behold, on the third day being seized 
with a sudden sickness, after a few days he died impenitent 
and was conducted by him to whom he had delivered himself, 
to the place of punishment. FirSt of all (as he himself when 
he rose from the dead, confessed to John, scholastic of Xanten, 
from whom I heard what I am going to tell you) he was sent 
into a fire of such intolerable heat that he said: “ If one fire 
were made of all the wood in the world, I would rather burn 
in it until the day of judgment than for the space of an hour 
endure that. Being drawn out of this, he was thrown into 
a place so exceedingly cold that he would gladly have returned 
to the fire. After that he was brought into darkness that 
could be felt and so horrible that he said to himself: “ HadSl 
thou served God for a hundred years, it would have been 
sufficient reward to be allowed to go back to the cold.” In 
this way he passed through six other torments mentioned in 
scripture. And when he was subjedfed to the laSt punish¬ 
ment, God thinking on his earlier deeds, and that he might 
tell all that he had suffered there to the living, took pity on 
him and sent his angels to him to say : “ Behold, such reward 
have they who serve the devil,” and he added : “ If you were 
allowed to return to life, would you make satisfaction to God 
for your sins?” At that word he with a sigh replied: 
“ Lord, if this were possible, I would refuse no atonement.” 

The Dialogue on Miracles 

Then the angels said : “ It is the Lord’s will that thou shouldsf 
return to the body, and because thou didst sin in the matter 
of the cross, by the cross make atonement.” At once he sat 
up on the bier and put all to flight except two young men who 
had greater courage. To them he said : “ Do not fear, for 
it is I.” And at once going to a prieft he confessed his sins, 
took the cross and with the lord Otto, the bishop, successor 
of the said Theodoric, he crossed the sea. On the way he 
faffed every day on bread and water and ran barefoot by 
his horse, which carried his clothing and arms. And when 
the blood flowed and marked his footffeps, because the ftones 
cut him, he was blamed by his companions but replied : “ I 
have endured much worse things.” And after spending 
almoft all that he had in the service of Chrift, he returned 
with that bishop and mafter John over the sea, and when 
the shipman demanded payment for his passage and he had 
no money, he said : “ I will serve you as long as you please.” 
But at the prayer of those others the mafler of the ship let him 
go. On his return to his wife he was Struck by lightning. And 
one night when he was at fever heat, he was told in a dream 
that if he went to the church of S. Nicholas, he would at once 
recover. There he prayed and after repeating fourteen prayers 
without being healed, he said in his despair: “ Holy Nicholas 
why do you delay ? ” At once as he said the fifteenth prayer, 
he recovered entirely. And to this day there is the mark of 
fire on his body but no pain. Having rebuilt out of his heri¬ 
tage the church which is situated in the manor of Stalum, in 
the habit of a monk he served God and S. Nicholas in it with 
his wife. 

Novice .—I should like to know exactly whether he was 
recalled from hell or purgatory. 

Mon \.—The point has been much debated. That he was 
not in purgatory, is proved by this, that it is the place of the 
ele<S, into which no one enters, unless he departed in love. 
If this objection is raised that in hell is no redemption, it can 
be answered that it muff be underftood of those who will 
not return to the body, for whom none can avail for redemp¬ 
tion. Opposites are bound by one law. If God, as is said 
in the dialogue, at times recalls the souls of some to their bodies 


Punishment and Glory of the Dead 

from the joys of paradise, why not the souls of the wicked from 
the pains of hell? As has been said in the firft book and 
thirty-fourth chapter, a certain cleric was conduced in the 
body under the guardianship of the devil to hellish punish¬ 
ment and was brought back safe. 

Novice .—I am satisfied with your explanation. 

Monk .■—Now with regard to the pains of purgatory I will 
bring forward some instances, proceeding from the sharper 
to the milder, and adding some good reasons for purgatory. 


Of the purgatory of a usurer of Liege. 

A certain usurer of Liege died in our time and was for¬ 
bidden burial in the cemetery by the bishop. But his wife 
went to the Apoflolic See and begged for his burial there and 
when the pope refused, she pleaded in this way for him: “ I 
have heard, lord, that man and wife are one and that the 
apoftle says, an unbeliever can be saved by a believing wife. 
Hence whatever shortcomings there may have been in my 
husband, I will moft gladly make up for these and give satis- 
faftion to God for his sins.” And the cardinals pleading her 
cause, by the order of the lord pope, the man is restored to 
the cemetery. Hard by his grave she had a house made for 
herself, in which she shut herself up and by alms, prayer and 
faffing and by watching day and night Strove to please God 
for his soul’s sake. But when seven years were gone, he 
appeared to her in a black dress and thanked her saying: 
“ God reward thee, for I have been rescued from the pit of 
hell and from the greatest pains by thy efforts. But if for 
Still another seven years thou wilt confer like benefits upon 
me, I shall be entirely freed.” And when she had done so, 
again appearing to her in a white dress and with joyful face, 


The Dialogue on Miracles 

he said: “ Thanks to God and to thee that to-day I am 

Novice .—Why did he say he was freed from the deep of 
hell, where there is no redemption in it ? 

Monk ..—The deep of hell means the bitterness of purgatory. 
It is like the prayer which the church makes for the dead: 
“ Lord Jesus Chnft deliver the souls of all the faithful from 
the power of hell and from the pit of the lake etc.” It does 
not pray for the damned, but for those that are to be saved ; 
and the power of hell or the pit of the lake or the mouth of 
the lion is understood as the bitterness of purgatory. By no 
means would that usurer have been freed from punishment, 
if he had not repented in the end. But how much God 
punishes avarice in his ele&, the following narrative shows. 


Of the purgatory of a certain prior of Clairvaux. 

In the monastery of Clairvaux a prior died in our time 
who was a very pious man and a conspicuous lover of disci¬ 
pline. After death he appeared in visible form to Acselina, 
a handmaid of the Lord, in prayer and showed his condition 
by his shape and dress. For his face was pallid and emaciated, 
his habit thin and worn. When asked how he was, he 
replied: “ Hitherto I have been in great pain ; but thanks 
to a brother who has given me great help, at the next feafl 
of Our Lady I shall be freed.” In amazement she said: 
“We thought you a very holy man,” and he replied: “ God 
has punished nothing else in me but my excessive desire to 
increase the possessions of the monastery, under a show of 
virtue being deceived by the vice of avarice.” So much for 
that punishment of avarice. Now hear something about that 
of licentiousness. 


Punishment and Glory of the Dead 


Of the purgatory of a certain Mary in Friesland. 

Three years ago our lord abbot after visiting at Klaar-Kamp 
in Lent, also visited the sifters in Nazareth. That night 
when matins had been said and he had lain down a little 
while, he saw this vision. He thought he was in a place 
shut in by walls, in which he heard very heavy sighing and 
groaning ; but when he looked carefully all round, he could 
see no one there. And as the sighs he heard, went on, 
wondering at the cause, he said: “ I adjure you by our lord 
Jesus Chrift to declare to me who you are.” But hearing 
no reply to that, he repeated the adjuration. Then feeling 
as it were something approaching and seeing nothing, he 
heard this answer: “1 am one unhappy soul.” Said he: 
“ Your groans are miserable enough, but yet I do not know 
the cause of your misery.” She replied: “I am in the 
bittereft pains.” To that the abbot said : “ What is the cause 
of your pains? ” “ Because I have not preserved my 

chaftity.” And he: “Were you male or female?” She 
answered: “ A woman.” “ And what is your name.” 
When she said: “ Mary,” he at once rejoined: “ Can you 
be helped?” To that she made no reply, but turning to 
entreaty, she said: “ I implore you by the Almighty God '.o 
say for me at leaft one psalm and besides some masses.” 
When the lord abbot had gladly consented to her prayer, he 
forthwith added : “ Could I see you? ” And behold, as he 
finished speaking, he saw ftanding before him a beautiful 
young girl with the tonsure of a cloiftered nun in a dark dress. 
Desiring to ask her further queftions about her condition and 
that of some other spirits, he awoke. When prime was 
sung he told what he had seen to the abbot of Klaar-Kamp 
and some of his monks as well as to myself, who was present ; 
and there was no one who understood the vision or could 
interpret it. The vision was related to the sifters of Nazareth, 
but Mary was not known there. And the abbot being sure 
that so manifeft a vision had not been sent without reason, 


The Dialogue on Miracles 

coming to Syon, which is also a house of nuns of our Order 
like Nazareth, after words of exhortation, mentioned the 
dream, seeking for the Mary of it. And behold, one of the 
nuns, aunt of that Mary, hearing with wonder, talked in 
private with the abbot and said : “ Lord, this Mary was the 
daughter of my sifter and a nun in a convent of Frisia of 
the Black Order, called Bredehorn, and she died eight years 
ago. When she was at a grange of the monaftery, a cleric 
debauched her so that she conceived. When however she 
was in the peril of child-bed, she called her father and mother 
and two married sifters, as well as her aunt’s daughter at 
Syon and confessed her sin to them with heart-rending groans 
and so expired. But they despairing of her salvation paid 
for no masses for her.” The lord abbot hearing this, gave 
thanks to God, who delivers not up to beafts the soul 
that confesses at the end to him, knowing that in her was 
fulfilled, “ In whatsoever hour the sinner groaneth, he shall 
be saved.” Hope at his encouragement being conceived in 
the parents, they began to pay for benefits to her soul ; but 
the abbot himself also both in the monafleries of Friesland 
and in religious houses of our province solicited masses and 
prayers and many psalms for her, besides those which he 
himself specially bellowed on her. 


Of the purgatory of a matron for practising magic. 

A knight visiting his sifter Bertrada, a cloiftered nun of 
Volmuntffeine, according to a tale which abbot Daniel of 
Schonau heard from his own lips, and repeated to us, begged 
her to pray for the soul of his wife lately deceased. On her 
praying she appeared and complained she was in great pain. 
Being asked the cause of her pain, because she had been 


Punishment and Glory of the Dead 

regarded as an honourable and good woman, she replied : 
“ Because of my magical arts. For I was afraid that my 
husband might sin with other women, if he disliked me, and 
I should thus be the cause of his adultery. Hence by certain 
arts, as I had been inflru&ed, I influenced him to love me. 
And because lu£l was not the cause, but a good intention, 
I may rightly be helped.” When the knight had been told 
this, he was much grieved for his wife, and by prayers, fail¬ 
ings and alms tried to help her, commending her soul in 
every way that he could. 

Novice. —It is a terrible thing that God so severely punishes 
faults that in our judgment are so very slight. 

Mon!{. —Of this I will give you an example. 


Of the mon\ who appeared to his friend after death 
and said : “ I did not suppose the Lord was so 

A monk of our Order recently appeared to some one after 
death, and when questioned about his condition, thus replied : 
“ I should never have thought that the Lord was so severe. 
For he notices the very smalleil faults which have not been 
blotted out by atonement.” Then he added this: “ May God 
forgive our prelates, who often subject us to many great 
penalties. Their commands are very binding. For when 
without consideration they give an order and those placed 
under them negledt it, or think little of it, it is reserved for 
future judgment.” 

Novice. —What do you say about self-willed monks? 

Mon\. —Self-will is a vice that deserves punishment, even 
in a good man who defies the commands of prelates. 


The Dialogue on Miracles 


Of a scholattic, who after death Struck and broke a 
board in Preuilly. 

In the realm of France there is a house called Preuilly of 
the Ciflercian Order. In this there recently occurred a very 
wonderful event related to us by our abbots when returning 
from a general chapter ; for some testified that they heard 
it from the abbot of the house in which the vision was seen. 
A young man became a novice in that house and his master 
soon followed him. Having become a monk he treated him¬ 
self so severely and was so solitary, that the abbot feared for 
him and often reproved him for his indiscreet zeal. But 
he did not bow to his wholesome warnings and persisted in 
his obstinacy and so after a year died. One night as the 
abbot was Standing in his Stall at lauds on Thursday and was 
looking towards the presbytery, he beheld three persons like 
three burning candles coming towards him. As they came 
nearer he knew them all. In the middle was that scholastic 
and on either side of him two lay-brothers, all recently 
deceased. Then the abbot remembering the self-will of the 
scholastic, asked him : “In what State are you? ” When he 
replied: “ Quite well,” presently he added: “ Have you 
suffered at all for your disobedience?” "Yes,” said he: 
“ Many very great torments. But because my intention was 
good, though indiscreet, the Lord had pity on me and I was 
not condemned.” And the abbot said: “ Why is that lay- 
brother,” pointing to him with his finger, “ brighter than the 
other, since he gave up his orders as a monk and the other 
never from the time he entered the Order, fell away at all 
seriously ? ” The monk replied : “ Because after his fall he 
rose resolutely and was much more zealous than the other.” 
Meantime, as the choir was chanting the verse: “He shall 
keep the feet of his saints and the wicked shall become silent 
in darkness ” (Sam. ii. 9), the scholastic, wishing to leave a 
token of his presence there, Struck the board lying under the 
feet of the singers so hard with his heel that it was broken 


Punishment and Glory of the Dead 

and so he vanished. But the abbot to teSlify to so clear a 
miracle, would not allow the broken board to be repaired 
or replaced. 

Novice. —Tins ought to be read to monks who out of indis¬ 
creet zeal become unprofitable to themselves and others. 

—On their account S. Benedict says in his rule that 
the eighth ftep of humility is for a monk to do nothing except 
what the common rule of the monastery or the precedents 
of former monks enjoin. 

Novice. —As some in their Stiffness are too obstinate, so 
others in word or sign are too careless. 

Mon \.—These too are deserving of punishment. 


Of John, the sacriflan of Villers, who appeared to 
the abbot. 

A sacriStan at Villers died in my time, who was quite pious 
but showed himself a trifler in words and signs. One day 
after his death, as Ulrich, then lord abbot, was about to enter 
the oratory and had put one foot inside, the said John appear¬ 
ing to him in a bright light fell down at his feet and begged 
for his prayers. Terrified at the sight, the abbot withdrew 
his foot and closed the door after him. And it was decided 
by the brothers that the cause of his purgatory was chiefly 
his laxity. 

Novice. —What if the abbots themselves have not taken 
good care of their Order? 

Mon \.—As will be proved by the next instance, they too 
will be subjedf to punishment. 


The Dialogue on Miracles 


Of the purgatory of the abbot who went unwillingly 
to manual wor\. 

Recently Henry, the chief cellarer of the doifter related to 
me a very remarkable vision. “ It happened,” said he, 
“ that I had one day as my fellow-traveller a monk of our 
Order. And when we were exchanging edifying talk, he 
said to me: ‘I will tell you what happened recently in our 
house. We had an abbot who was quite perfed in the dis¬ 
cipline of the Order with this one exception, that hardly ever 
was he willing to go forth with the brothers to manual labour. 
When he was about to die, and a monk whom he loved more 
closely than the reft, was waiting on him, that monk said to 
him : “ Lord, I beg you in consideration of my love to appear 
to me within thirty days and let me know about your condi¬ 
tion.” The abbot replied: “ If I am allowed, I will gladly 
do so.” And so he died. But the monk, because he had 
shown him much kindness, with tears every day before some 
altar tried to appease God for his faults. On the thirtieth 
day when the monk had despaired of the abbot’s return, he 
appeared to him when praying and said: “ Behold, here I 
am, as I promised you.” Now from his belt upwards he 
was very bright in body and garments, but his legs were 
ulcered and black as coals. Questioned about his condition, 
he replied: “ The torments which I have endured in my 
legs, no tongue could express.” When the monk said: 
“ What was the cause of such torments? ” he replied: “ Be¬ 
cause frequently I did not go to work, very often when no 
pressing need detained me, such as the entertainment of 
guefts, or the hearing of confessions. In the reft of my body 
I have suffered no pains. Therefore for my sake beg the 
brotherhood to offer some prayers for me to God and I hope 
I shall be more speedily delivered.” “ How shall I know,” 
said he, “that you are freed?” He replied: “I shall 
appear before this altar.” This was told to the prior ; 
prayers were ordered ; again he appeared to the monk and 


Punishment and Glory of the Dead 

expressed his joy that he had been rescued from all his 
pains.’ ” 

Novice. —I wonder whether prayers or alms do greater 
good to the dead. 

Mon\. —Hear the answer of a dead man to that. 


Of a dead man who preferred alms to prayers. 

A man appeared after death to his friend and being 
questioned by him whether he would rather have prayers or 
alms given for him, answered: “ Alms, alms, for prayers are 
lukewarm. Here the devout prayers of the good which pene¬ 
trate heaven, are shut out.” 

Novice. —What do you think about masses ? 

Mon\. —No prayers, no alms can be compared with mass 
for the saving of souls. In the mass Christ prays, whose body 
and blood are the alms. Such alms one poor soul asked to 
have given to him after death, as the following example 


Of a dead man who ashed for three masses in our 

A young noble coming to Clairvaux, was admitted as a 
lay-brother. He was not wise in high subjects, but sub¬ 
missive to humble duties, and being sent to a grange, became 
a shepherd of sheep. As he fed the sheep in his charge one 
day in the fields, there appeared to him a cousin who had 
died young. Wondering at his unexpected coming, he said 
to him: “ Whence do you come so suddenly and what are 


The Dialogue on Miracles 

you looking for ? ” Said he: “I am dead and am racked 
with very severe pains.” And the lay-brother said: “ Can 
you be helped or not ? ” He replied: If I may have three 
masses said in your Order, I shall quickly be delivered.” 
Hearing this the lay-brother got leave from his mailer to go 
to Clairvaux, where after telling the prior what he had seen 
and heard, he begged that three masses might for his sake 
be granted to that dead man. The prior gladly consented 
and said: “ I will celebrate one and order two prieSls to 
take the others.” But when the masses had been said, the 
dead man appeared again to the lay-brother as before and 
thanked him, saying: “ Thanks to the three masses which 
have been said for me, I have been delivered from all my 
punishment.” Nor ought you to wonder if the sacrifice of 
the Lord’s body has such power when the brief words of 
the absolution succeed in liberating some souls. 


Of the purgatory of the mon\ Christian in PeterSlhal. 

When our monk ChriSlian of blessed memory, mentioned 
in the fourth book and thirtieth chapter was dying, Abbot 
Gevard was not at home. Presiding in the chapter seven 
days later when the precentor said in accordance with the 
cuStom of the Order, “ Lord, give absolution to our dead 
brother,” he absolved him with the words, “ May he refl in 
peace.” The same night Christian appeared in a dream to 
the senior priefl named Syfrid, but at that time a novice, who 
knew nothing about this absolution, and said: “ To-day I 
have been freed.” He repeated his dream to his mailer 
Ludolph, and he remembering the absolution, was much 
astonished at the power of the words. 

Novice .—I wonder if the saints, under whose rule the 
religious live, after death give help any more to the reSt of 
the saints. 

Mon\. —Yes, as is set forth in the following vision. 


Punishment and Glory of the Dead 

Of the purgatory of a nun of the convent in 
Rindorp, whom S. Benedidl helped. 

Not long since a nun of the convent of Rindorp, near Bonn, 
named Elizabeth, paid the debt of the flesh. Now this con¬ 
vent was under the rule of S. Benedict and this Elizabeth 
had especial love for S. John, the Evangelift, paying him all 
the honour she could. She had a sifter in the flesh, named 
Aleidis and one night after matins had been sung, sitting on 
her bed and saying the office for the dead for the soul of her 
sifter, she heard a voice near her. Asking who it was she 
was answered: “ I am your sifter Elizabeth.” Said the 
other : “ How are you, my sifter, and whence do you come? ” 
And she replying: “ I have been in an evil ftate, but now 
am well,” Aleidis rejoined: “ And did S. John, whom you 
loved so ardently, help you at all? ” She answered: “Not 
at all. He who aided me, was our holy father Benedict. 
He bent his knees before God for me.” 

Novice. —Since with difficulty does anyone escape from 
purgatory, I am terribly afraid that, as some say, the very 
leaft punishment in purgatory is greater than any pain which 
can be imagined in this world. 

Mon\. —A great theologian who was questioned by me on 
this point, answered: “ It is quite untrue, unless it is under¬ 
stood of the same kind of punishment. For example, fire is 
hotter there than our fire, cold worse than our cold and so on 
with other things.” With this assertion the following visions 


Of the purgatory of Margaret, a nun of S. Saviour's. 

About three years ago a little girl, I suppose, about nine 
years old in Mount S. Saviour, a house of our Order, died 
at the Advent of our Saviour. In bright daylight, when the 


The Dialogue on Miracles 

sifterhood were Standing in the choir, she entered it, and as 
she did so, she bowed profoundly before the altar, and so 
went to her place where she used to Stand. Another girl of 
almost the same age, seeing her Standing next and knowing 
her to be dead, was Struck with such dread that it was noticed. 
But being asked by the gracious lady abbess, from whose lips 
I heard what I am telling you, why she was so frightened 
in the choir, she replied: “ In such and such a way did the 
siSter of Gertrude come into the choir and, when at vespers 
mention was made of Our Lady, she prostrated herself. And 
when the colled was finished, she rose and went away.” The 
abbess fearing delusions of the devil said to the girl: “ SiSter 
Margaret ” (that being her name) “ if siSter Gertrude should 
come again, say to her ‘ Benedicite ’ and if she answers 
‘ Dominus,’ ask her whence she comes and what she seeks.” 
Next day she came again and being saluted and answering 
“Dominus,” the girl added, “ Good siSter Gertrude whence do 
you come at this hour and what do you want among us? ” 
She replied: “ I came here to make atonement ; for I whis¬ 
pered with you in the choir at will uttering half-words ; there¬ 
fore I have been ordered to make atonement in the same place 
where it happened that I sinned. And unless you beware 
of the same fault, when you die, you will suffer the same 
punishment.” When she had in this way made atonement 
four times, she said to her cousin: “ Now I have completed 
my atonement ; in future you will not see me.” And so 
it was ; for as she looked at her, she went towards the ceme¬ 
tery passing through the wall by supernatural power. Such 
was the purgatory of that maiden. 

Novice. —He is not right in his mind who said that a 
punishment of this kind is sharper than any pains in this 

Mon\. —This point shall be more fully discussed in the 
next chapter. But Margaret was so terrified by the warning 
of the dead woman that she fell ill and ended her life. Fall¬ 
ing into a trance she lay as if dead ; but returning to life 
after a season she teftified that she had seen some of the 
sifters in the presence of Our Lady and some she did not see. 
She said also that the Glorious Virgin Mary had a crown in 


Punishment and Glory of the Dead 

her hand which she said belonged to the prieft Steppo. This 
Steppo had been presbyter, a very pious man and wonder¬ 
fully full of charity, serving God and the sifters in that Mount. 
But that you may know that one should not care by what 
death a good man dies, this Steppo, was grievously sick the 
year before, and matter going to his brain, he became entirely 
mad so as to utter many blasphemies. When he died, and 
was buried, the Lord wishing to show forth his deserts, 
deigned to work miracles at his tomb. The sick, as I have 
heard, sleep on it and rise cured. 

Novice .—Now complete what is left on purgatory. 

Mon \.—For some purgatory is nothing else than the loss 
of God’s presence, as is plain by the following example. 


Of the purgatory of the mon\ William. 

Twelve years ago a monk named William died amongft us. 
He came as a boy into the Order, truly a boy, because he 
was pure and unftained. He was of noble birth, but the 
virtues of his character ennobled him flill more. When the 
year of his probation was finished, on the next day he fell 
ill and after a few days making a holy end he fulfilled many 
seasons. Immediately after death he appeared to a certain 
monk and being queftioned about his condition, said he 
was in pain. And when the other in terror wept at those 
words, and said: “ If thou art in pain, who didst never sin, 
what will become of me a sinner and those like me ? ” Com¬ 
forting him the dead man said: “ Do not weep, for the only 
pain I suffer, is that I have not yet seen God,” thinking the 
deferring of glory a pain. And rightly so. Hope deferred 
maketh the heart sick. And he added: “ Ah, how splendid 
will he be that shall come at once into the presence 
of God.” “ Ask,” said he, “ on my behalf of the lord abbot 


The Dialogue on Miracles 

that he will order prayers for me at the time in the chapter 
and that he will himself say a collect for me and so I may 
be freed.” And the monk saying : “ Which shall that colled! 
be? ” he replied: “ That of S. Michael.” In the morning 
when the vision was related to our lord abbot Henry, he 
himself at once celebrated the mass of the Archangel and in 
the chapter ordered the psalm: “ As the hart panteth after 
the water-brooks ” to be said for seven days by all for him. 
Wonderful the power of their prayers ! When Conrad, now 
prior of Marienslatt, was standing in the choir, and at one 
verse of that psalm : “ My God, early will I seek Thee,” was in 
a light sleep, he saw the said William landing under the cloak 
of the Blessed Mother of God saying with much thanksgiv¬ 
ing : “ Now I am altogether freed.” At the same time 
appearing again to the monk, he testified that he had been 
in purgatory seven days only, that is, absent from the face 
of God, and told him many things about the condition of 
certain souls. 

Novice .—According to this purgatory is an earthly para¬ 

Mon \.—In fact if in it souls are freed from their bodies 
and the sight of God is denied to them, that delightful place 
is to them a purgatory. But with this seems to agree what 
S. Gregory says in his dialogue in these words: “ For there 
are souls of certain good men who are yet placed away in 
mansions apart from the realm of heaven. In this loss by 
being kept away what else is implied than this, that in some 
resped: they fell short of perfedf goodness? As I have heard 
from a certain great theologian, some are so far good that 
after death they do not deserve to be punished and yet not 
at once to enjoy the sight of God because of the duft of 
trifling faults. 


Punishment and Glory of the Dead 


Of the purgatory of S. Patrick^. 

Let us now say something about purgatory. 

Novice .—Where is purgatory? 

Mon {.—As far as can be gathered from various visions, it 
is in several places in this world. Paschasius, acording to 
Gregory, underwent purgatory in the heat of baths ; a monk 
of S. Eucharius is said to have flood after death for a whole 
year on a rock near Treves and to have been exposed there 
to the inclemency of the weather. But let him who has his 
doubts about purgatory, go to Ireland and enter the purgatory 
of S. Patrick and he will have no more doubts about the 
pains of purgatory. 

Novice .—I should like to know something for certain about 
that purgatory, what it is and what is the reason for its 

Mon \.—When S. Patrick converted that people and 
they had doubts about future punishments, by his prayers he 
obtained such a place from God. Now there is a deep pit 
there surrounded by a wall and men living under rule within 
it. The greateft sinner there is, has imposed on him no worse 
penance than to flay in that purgatory for one night. When a 
man wishes to enter after making his confession, they give him 
the sacrament and unction with incense and instruction. 
“ You will see,” say they, “this night the assaults of demons 
and horrible punishments, but they will not be able to hurt 
you, if you have the name of Jesus ever on your lips. But 
if through the enticements or the terrors of the devils you 
give way and omit to call upon Jesus, you will perish.” In 
the evening putting him above the pit, they close the place, 
and returning in the morning, if he is not to be seen, they 
wait for him no longer. Many have perished there ; many 
too have returned. Their visions have been written down 
by those brothers and are shown to those who wish to enter. 


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Of a mon\ who wished to enter that purgatory. 

Lately a monk o£ our Order, as I have learnt from the 
account of an abbot, by permission of his own abbot wishing 
to enter the purgatory of S. Patrick, although his brothers 
and the prior, as was usual, tried to dissuade him, was placed 
in the evening at the edge of the pit. Soon the place changed 
to a great gulf; and behold, devils who, as it were, bubbled 
up from the abyss said to the monk: “ If you wish to come 
in to us, lay down the cross,” so calling the hood formed m 
the shape of a cross. He replied: “ I will not put off my 
habit. I am prepared to enter ; I am ready to fight with 
you, but not without the garb of my profession.” All night 
they disputed with him in this fashion, but did not touch 
him and in the morning he was found in the place where he 
had been left. 

Novice .—Whence is your authority drawn that after this 
life sins are remitted? 

Mon \.—The Lord says in the gospel: “ Whosoever 
speaketh againfl the Holy Ghoft, it shall not be forgiven him, 
neither in this world, neither in the world to come.” From 
which we gather that after death venial sins, as well as the 
punishment of mortal sins, which would have to be punished 
in purgatory, are remitted through the merits and prayers of 
the saints in the sinner’s favour or by the prayers, alms and 
other works of mercy of the church militant interceding for 
them. Hence Judas Maccabaeus, we read, sent twelve 
thousand drachms of silver to Jerusalem for the sins of the 
slain. Enough of purgatory. You ought also to know this, 
that the supremely good, such as martyrs, do not need these 
after death ; to the supremely bad, such as unbelievers, they 
are useless ; but they benefit the moderately good and the 
moderately bad, but in different ways. The former are 
delivered sooner ; the latter receive milder punishment. Yet 
their punishment knows no end. 

Novice .—I should like now to hear something about the 
glories of the good. 


Punishment and Glory of the Dead 

Mon \.—Firfl I will give instances of the punishment of 
the wicked, which were omitted in their right place, that 
with this dark background, the bright colours may come out 
more vividly. 


Of the punishment of the abbot of Corvey. 

At the time of the schism between Otto and Philip, kings 
of the Romans, a pilgrim coming from overseas, pledged his 
cloak for wine which is very Strong in those parts and drank 
so much that through his drunkenness he lofl his wits and 
they thought he was dead. That same hour his spirit was 
conducted to the place of punishment, where he saw the prince 
of darkness himself sitting over the pit covered with its fiery 
lid. Meantime amongft other souls the abbot of Corvey was 
brought there, and the devil giving him a hearty salutation 
offered him a sulphurous draught from a fiery cup. When 
he had drunk, the cover was taken off and he was put into 
the pit. But as that pilgrim flood before the door of hell 
and trembled at seeing those things, the devil cried out loudly : 
“ Bring also the gentleman Standing outside, who lately 
pledged his cloak for wine and became drunken.” Hearing 
this the pilgrim looked at the angel who had brought him 
and promised he would never get drunk again, if only he 
would deliver him in that hour from his imminent peril. 
By and by recovering his wits, he noted the day and hour 
and returning to his own land learnt that the said abbot had 
died. I saw that abbot at Cologne and he was a very worldly 
man, behaving more like a soldier than a monk. 

Novice .—Those who are here given to drunkenness, have 
ill drinking, I suppose, below. 

Mon \.—Of that I will give you another example. 


The Dialogue on Miracles 


Of the punishment of Rudinger and of his draught. 

In the diocese of Cologne and not far from Cologne, there 
was a knight named Rudinger, so entirely given up to wine 
that he frequented consecrations at various manors only for 
the good wine. When he fell ill and was about to die, his 
daughter asked him to appear within thirty days. He replied : 
“ I will do this if I can,” and expired. And indeed after his 
death he appeared to his daughter in a vision and said : “ Here 
I am, as you asked.” And he was carrying a little earthen¬ 
ware vessel called a cruse in his hand such as that from which 
he used to drink at taverns. His daughter said: “ Father, 
what is in that vessel ? ” and he replied : “ My drink, made of 
pitch and brimSlone. I am always drinking this and I can¬ 
not finish it,” and so he disappeared. And at once the girl 
understood, as much from his previous life as by this punish¬ 
ment, that there was little or no hope of his salvation. Wine 
indeed in this life goes down pleasantly, but in the end bites 
like an adder. 

Novice .—That, I consider, was the case both with that 
abbot and with Rudinger. 

Mon\. —The cloak of the pilgrim who saw the abbot in 
punishment, brings back to my mind a very wonderful vision. 


Of the punishment of a prieil because of a cloa\. 

Before the time when the bishop Conrad of Hildesheim, 
was killed, a pilgrim dying in a certain manor, bequeathed 
his cloak to a prieft, commending his soul to him. The 
prieff took the cloak but troubled himself little about his soul, 
and his servants or boys covered themselves at night with it. 
Not long after this prieft became a novice in our Order. One 
night when lying in the dormitory asleep, he was carried in 


Punishment and Glory of the Dead 

a dream to the place of punishment. There was there a very 
great gathering and meeting of demons. Some were bring¬ 
ing souls, some were receiving those brought, others sending 
those received into the punishment they had deserved. Great 
were the outcries there, the confusion, the groaning and the 
wailing. Meantime that bishop is presented at the barriers 
of hell ; but the prince of darkness thus addresses those who 
presented him, saying in a mournful voice : “ Take him, take 
him back ; he is none of ours ; he was guiltless in his death.” 
The priefl seeing this in fear hid himself behind the door. 
But the devil seeing the cloak in a corner, said : “ Whose is 
that garment? ” They answered : “ It belongs to that prieft 
who ffands behind the door. Having received it from a 
pilgrim for alms, he did nothing for the benefit of his soul.” 
To that the devil said : “ We are much occupied. Let us 
at once take it from him.” And when they had taken the 
cloak, he dipped it, as it were, in the Sinking boiling lava. 
As he struck the face and neck of the prieS with it, the latter 
cried out loudly : “ Help, help ! ” When on hearing his 
voice people tried to quiet him, he replied: “ Behold I die, 
I burn.” Then they arose and found his head burnt all over 
it and so they carried him only half alive to the infirmary. 
With his usual carelessness he had made no confession. 

Novice. —This vision ought to terrify exceedingly those 
who having many churches and daily receiving many alms, 
do no service for them. 

Mon\. —Nor ought we to be without fear. Dropping 
these gloomy subjects let us pass on to the rewards of the 
heavenly country. 


Of the glory of Ermentrude, abbess in Ditfirgen. 

In the convent of nuns called Ditkirgen in the city of Bonn, 
there was an abbess, named Ermentrude. She was a virgin 
in body, a lover too and restorer of discipline in that house. 


The Dialogue on Miracles 

a rigid upholder of all goodness. But when she was about 
to die, she had the Lord’s passion read before her, and when 
they came to that passage: “ Into Thy hands I commend my 
spirit,” out of the great goodness of her heart she uttered these 
words, her laft: “ Moft loving of men ! ” and at once in 
the agony of death with Chrift and into Chrift’s hands she 
gave up her spirit. And appearing after death to the blessed 
Acselina and being questioned about her condition, she 
replied: “ At once in the moment when my spirit left the 
body, it was before God.” Said the other: “ Why, sifter, 
did you not appear to me within the thirty days? ” The 
abbess replied : “ I was in glory and you were occupied about 
the relics of the eleven thousand holy virgins and I was loath 
to hinder you.” Her burial was foreshown to a sifter long 
before she was made abbess. She had been taken in from 
another house because of her piety by Bishop Philip and she 
was sifter of our monk, C.xsanus, formerly abbot of Priim. 


This Acselina had a spiritual sifter in the convent singularly 
beloved by her. When she was dying, she was asked by the 
blessed Acselina to appear to her after death. This she did. 
One day as Acselina ftood at prayer, the dead sifter appeared 
to her in a ball of fire, and when she asked about her con¬ 
dition, replied : “ As we have heard, so have we seen in 
the city of the Lord of Righteousness, in the city of our God 
etc.” Saying no more she was loft to sight. 

Novice .—Very briefly, but very fully, did she show her 
reward and the glory of the city above. 

Mon \.—After the death of the monk David of blessed 
memory of the Cloifter whose life was very famous for its 
signs and virtues, one of his shirts was given to this Acselina. 
Venerating it because of her love for that holy man, one 
day she saw him appear and say: “ Good sifter, my shirt is 
not needed by you, but a certain sinner has taken the vows 
in the cloifter, named Gerard Waschart ; give it to him.” 


Punishment and Glory of the Dead 

This she did and when he knew it, her brother in the flesh, 
our monk Frederic, asked for a part of that shirt to be given 
to him. Dividing it in halves he kept part for himself and 
gave the other to his brother. By it very many cures were 
effected among us. With what quickness the spirits of the 
good penetrate to heaven, I shall unfold by another example. 


Of the glory of a mon\ whose soul went like an 
arrow before God. 

A monk of our order appeared to another, his friend, 
after death in much glory, and when he asked him about 
his condition, he answered : “ No arrow shot from a bow 
could fly so quickly to its mark, as did my soul, when it 
left the body, go before God.” And no wonder, for it had 
served ChriSt in the order for forty years and like an arrow 
wounding many for their soul’s health by the example of a 
right conversation was lifted on the wings of contemplation. 
In the arrow are three things, the shaft, the feathers, the 
iron point. By the wood is meant the fulness of good works 
in their fruit, by the feathers the double love of God and 
our neighbour, by the iron point which is sharpened, extreme 
remorse. Note that the arrow is not sped Straight, if it be 
not feathered and cannot so reach the mark. So a soul, 
although it be well adorned with countless good works, 
which are a sort of property and furnished by the iron of 
sharpest suffering with the fear of sin, yet it will never 
reach the mark of eternal reSl without wings of love. Of 
that mark David saith in the psalm: “ Who shall give me 
the wings of a dove and I shall be at reSl.” 

Novice .—Often we read that souls under the form of a 
dove have penetrated to heaven. 

Monk .-—You are right, for I will tell you of an instance 
of this that occurred in more recent times. 


The Dialogue on Miracles 


Of a scholar, whose soul was taken to heaven in 
the form of a dove. 

In the city of Bonn there was living inclosed a very 
religious and devout woman. One night she saw a bright 
light shining throught the chinks of her cell and thought 
it was only daylight, and being afraid, because she had not 
yet said her hours, she arose and opened the window looking 
out on the cemetery, and behold, near the head of the tomb 
of a certain scholar recently buried there, she saw a woman 
of wondrous beauty Standing. The glory of her body had 
caused th3t light. And a snow-white dove was Standing 
on the tomb, which she took and put into her bosom. But 
although the nun now understood what it was, yet with 
reverence she asked what it might be. And it said to her: 
“ I am the Mother of Christ and I have come to raise the soul 
of this scholar who is in truth a martyr.” In fact scholars 
if they live innocently and learn gladly, are martyrs. But if 
afterwards they use the learning they have acquired, in love, 
especially in the service of God, they earn a great reward by 
this. Hear another instance of this. 


Of the hand of a writer in Arinsburg. 

In Arinsburg, a monastery of the PremonSIratensian Order, 
as I have been told by a prieSt of that brotherhood, there was 
a certain writer named Richard, an Englishman by race. 
He had copied very many books in that monastery with his 
own hand, looking for the reward of his labour in heaven. 
When he was dead and buried in a place of honour, after 
twenty years his tomb was opened and his right hand was 


Punishment and Glory of the Dead 

found as undecayed and life-like as if it had juft been cut 
off his living body. The reft of his flesh was reduced to 
duft. In teftimony to this great miracle, that hand is pre¬ 
served to this day in the monastery. The hand of this writer 
was well-feathered, that is, his work was shaped by love. 

Novice. —In the instrument God makes plain what was 
the reward of his labour in heaven. 

Monl(. —Liften to another. 


Of the perfume of mailer Peter, the precentor. 

Mafter Peter, the precentor at Paris, by word, life and 
example had edified many. He became a novice in Long- 
Pont, a house of our Order and died within a year of his 
probation, being buried in the chapter-house. When his 
body had afterwards to be moved through building require¬ 
ments and the grave was opened, so great and so very sweet 
a perfume breathed from it that the noftrils of all were 
refreshed by its fragrance. That perfume was a token of 
his teaching, the reward of which he had received in heaven. 
But how much grace, how much glory teachers or preachers 
win after this life, the following narrative shows. 


Of a preacher of the PremonHratensian Order. 

A certain prieft of the Premonftratensian Order in that 
crusade which has juft taken place, was ordered to preach 
the cross againft the Saracens. In the aft of preaching he 
was seized with pains in the body, and shuffled off his mortal 


The Dialogue on Miracles 

self. After death he appeared to a companion and he asked 
him how he was and whether at death he had endured any 
pains, and he replied : “ My pains seemed to be long enougli ; 
and when I was dying, I saw nothing but devils round me, 
who began to carry off my soul as it came forth. One of 
them said: ‘You have never kept your profession well nor 
the obedience you promised to your abbot.’ And at once 
another added: ‘You have never truly preached your Lord, 
without reward, that is.’ And I underflood at once, my 
conscience accusing me that both of them spoke the truth. 
And when in this way some this, and some that, urged 
different things againfl me and I was now made desperate, 
because there was no one to speak in my favour, especially 
when looking round I could see neither the Mother of God, 
nor any of the angels or other saints, behold Chrifl coming 
towards me, held me by the hand saying: ‘ Follow me, for 
thou didst preach me.’ At once all the crowd of those foul 
spirits vanished like smoke and I followed Chrifl to glory ; 
for I suffered no other punishment but that terror.” For 
those who are glad to pray, I will give an inftance that will 
encourage them. 


Of a citizen on whose legs was written, " Are 

A certain citizen of Cologne had a habit of always praying 
when he was alone. Going to the church or returning, or 
walking in the court, he meditated on the angelic salutation. 
When he was dead, he appeared to his grand-daughter in a 
shining dress and all over him and especially on his boots 
was written in verse: “ Hail Mary, full of grace etc.” 
Because as I have said, he had uttered that verse continually 
as he walked about, it was seen written more often on his 

33 ^ 

Punishment and Glory of the Dead 

feet. From what has been said we gather that as God 
punishes a sin according to kind and measure, so also he 
rewards a good deed, putting the mark of glory mo ft of all 
on those members by which it was earned. 

Novice. —How is it that human nature shrinks so much 
from death, when such glory has been prepared for it by 

Mon\. —The King Himself of glory, Jesus Chrift, God 
and man, shrank from death through his sensibility so much 
as to sweat blood in his fear. A soul naturally seeks to be 
in the body and cannot be separated from it without great 


Of a lay-brother who said when dying that his breaU 
was pressed down as by a very great Ilone. 

Four years before this the prior of an Order of monks had 
gathered some guefts in a certain farm of the monastery and 
the table being laid, he began to be so heavy with sleep that 
he would have died if he had not slept quickly. He fell 
back therefore on his bed and presently one of the lay-brothers, 
who was in charge of the other grange came to him as he 
slept and said : “ Lord, with your leave, I am going.” And 
he said : “ Where are you going ? ” The lay-brother replied: 
“T go to God, for I am juSt dead.” And the prior said: 
“ Since many of the moSt righteous pass through purgatory, 
why do you say with such assurance that you are going to 
God? ” To which he replied: “ I had a cuStom of saying 
this prayer whenever I passed in front of the cross, ‘ Lord, by 
that anguish that Thou didff feel for me on the cross and 
moff of all when Thy soul left the body, pity my soul as it 
goes forth.’ And the Lord heard my prayer and had pity.” 
And the prior said: “ How was it with you when you were 



The Dialogue on Miracles 

a-dying? ” He answered: “ It seemed in my death agony 
that the whole world was one ffone and pressing on my 

Novice .—The words of this lay-brother agree with those 
that say there is no pain in this world more bitter than the 
separation of body and soul. 

Mon \.—As I have said elsewhere, I dare not speak 
decisively about uncertain things ; for 1 know that the very 
righteous may sometimes for the sake of the future life 
ardently long for death. 


Of the death of Theodoric and Gunther. 

Three young men of the city of Bonn came to Neuberg, 
a house of our Order to take the vows and were all admitted 
there. One of them was named Theodoric, another Gunther 
and a third Siger. When the firfl died, Gunther thinking 
on his own pilgrimage and the blessedness of heaven, to 
which he believed his friend had been called, wept daily at 
his tomb. One day a voice spoke to him from the tomb in 
these words: “ Be comforted, be comforted, brother, for thou 
shalt soon come to me.” The abbot seeing his sad looks 
asked the cause of his sadness, but he refused to say, and 
with difficulty the abbot succeeded in extracting from him 
what had been said. A few days later, aided, I suppose, by 
the prayers of Theodoric, he was himself called and united 
to him in heaven, whose association with him in the world 
he regretted with so many tears. This was related by Siger 
at Bonn. 

Novice .—I suppose that there are great rewards for the 
good in heaven. 

Mon \.—I will show you this in the next chapter. 


Punishment and Glory of the Dead 


Of a lay-brother who said the Ciflercian Order had 
the greateSl glory in heaven. 

A certain lay-brother of the Black Order died a few 
days ago. One day as two monks of his monaftery were 
sitting in a room, he opened the door secretly and went in 
to them. They were terrified at the sight knowing him to 
be dead and he said: “Do you know me?” Replying, 
“ We know you well. You are so-and-so, our brother,” 
they began to question him about the condition of certain 
souls. He informed them about each one by one, saying 
that some were in a bad ftate and some very bad, some were 
doing well, some very well. When they asked him about 
the Grey monks, he answered: “ Their reward is greatest 
and they shine as the sun in the realm of the sky.” This 
was told to me by an abbot of the Black Order. 

'Novice. —In agreement with this vision is what was said 
above in the seventh book and fifty-ninth chapter, where our 
Order was gathered under the mantle of the Mother of God. 

Mon\. —You are right. 

Novice. —As for what was promised anew by the Lord : 
“ The juft shall shine as the sun in the kingdom of heaven ” 
(Matt. xiii. 43), I do not know whether it muft be under¬ 
stood of the body or the soul. 

Mon\. —The bodies of the eledt after resurrection shall 
shine, we believe, as the sun shines not now, but as it shone 
before the Fall, that is, sevenfold as brightly as now (Isaiah 
xxx. 26). But the soul will shine much more than the body. 

Novice. —Would that the brightness of their bodies could 
be proved to me by some example. 

Mon\. —To say nothing of the transfiguration of the Lord’s 
body, I will tell you of an inftance that has lately come to 
my ears. 


The Dialogue on Miracles 


Of the glorification of the feet of a certain mailer. 

A certain mafter of Paris fell ill and thinking with doubt 
on the glorification of the body, said in his heart: “ How 
can it be possible for these bodies of clay which decay, to shine 
in the future as the sun? ” looking at his feet which he had 
lifted from under the coverlet. And behold such brightness 
shone forth from them that his eyes were dazzled and not 
able to look at them. And soon coming to himself he gave 
thanks to Chrift, by whose power he was brought, before he 
died, to believe in the resurrection. 

Novice .—How will eyes be able to bear such brightness? 

Mon \.—As saith Auguftine, they will be of far different 
power then than now, for they too will be glorified. 


Of the mon\ David who fixed his eyes on the sun. 

When Dom David, a monk of holy memory at the Cloister, 
was ftill in the body, often, as he sat at labour, he gazed at 
the very ball of the sun with eyes undazzled as an eagle’s. 
Of this our seniors were witnesses, who often saw what has 
been described. Now if God has given such power to weak 
eyes, why wonder concerning glorified eyes? 

Novice .—Tell me, pray, what is the glory of the bodies, 
what the glory of the souls. 

Mon \.—The glory of either part is beyond explanation by 

34 ° 

Punishment and Glory of the Dead 


Of the dowry of the elect after the resurrection. 

In the last day, according to the apoStle, we shall all rise, 
but we shall not all be changed. The eleCt alone will be 
changed by the glorification of both body and soul. The 
glory of the body consists in four endowments, in fineness, 
that is, in brightness, in immortality and in activity. There 
will be four endowments of the body to glorify its whole 
nature. The body consists of four constituents, blood, gall, 
bile, phlegm, which agree with the four elements. Blood 
agrees with air, gall with fire, bile with earth, phlegm with 
water. There is further another agreement of these with 
ages and seasons, which is irrelevant to this subject. Now 
whatever the human body has from the air will pass into 
fineness ; what of fire, into brightness ; what of earth, into 
immortality ; what of water, into activity. Of these four 
endowments it is written : “The juSt shall shine and as sparks 
in a reed shall run about ” (Wis. iii. 7). “ They shall shine,” 

here is brightness ; “ and as sparks,” here is fineness. 

Nothing is finer than a spark. “ They shall run about 
in a reed,” here is activity. Running about means activity. 
By what follows: “ And they shall reign for ever,” is meant 
immortality, or freedom from suffering. Moreover the 
endowments of the soul are knowledge, love, enjoyment. 
The blessed soul shall know God, shall love him when 
known, shall enjoy Him when loved. After the general 
resurrection, the number seven will be added to the Trinity 
of persons, and the fortunate ten promised to the elect will 
be completed. Yet in unequal brilliancy there will be 
equality of joy, as saith Augustine, which is not to be under¬ 
stood of the affeCtion of the heart, but of the things which 
cause rejoicing. Each one there will rejoice in the glory of 
another. That gifts muSt be unequal, the apoftle saith : “ As 
one Star differs from another in brightness, so also will be 
the resurrection of the dead ” (1 Cor. xv. 41, 42). 

Novice .—-I should like now to be informed concerning the 
day of judgment. 


The Dialogue on Miracles 

Mon \.—Of that day no man knoweth, because the day 
of the Lord shall come as a thief in the night (i Thess. v. 2), 
that is, suddenly and unexpectedly. 

Novice .—Where will be the judgment ? 

Mon \.—In the air above the valley of Jehoshaphat. 

Novice .—How many classes of people will there be at the 

Mon\. —Four. Some being supremely good will both 
judge and be saved. The supremely bad will be condemned 
without judgment. The moderately good will be judged 
and saved. The moderately bad will be judged and con¬ 

Novice .—In what form will ChriSl appear? 

Mon \.—He will appear as the servant of all, but in a 
glorified form. 

Novice .—Will he show to all the same countenance? 

Mon\. —No. To the good he will appear mild, to the 
evil terrible. This I will show you by an example. 


Of Eynolph, the Templar. 

About two years ago there died in Briseke, a manor of 
the diocese of Cologne, a priest named Eynolph of the Order 
of Templars, a very pious man. What I am going to say 
about him, he told me with his own lips not once only but 
often. When he was itill a boy, falling ill in the house of 
his aunt, he received the holy communion. But when he 
asked for extreme unftion, it was deferred because some did 
not advise it and so he expired without that sacrament. And 
an angel of the Lord came who said: “ It was bad for that 
boy that he died without holy unCtion.” And he anointed 
him when his soul was already leaving the body. And when 
it had left, he presented it before the face of God. His face the 


Punishment and Glory of the Dead 

boy saw as through a veil and it appeared to him very severe. 
And behold the devil was there. He wishing to accuse the 
boy and finding no cause, said to the Lord: “ Lord, that 
boy ftole a half-penny from his brother and never did penance 
for it. Thou art juft and ought to judge juftly.” The 
Lord replied to him : “ Wouldft thou have me condemn this 
boy for such a little thing? My juftice is not without mercy.” 
The twenty-four elders who sat round the throne, pleaded 
for his soul and his sin was remitted ; and presently by the 
command of God he was taken and thrown into a fiery pit. 
In this he suffered such pains that he afterwards could not 
describe them in words. After a season he was drawn out 
by the angel by whom he had been thrown into it and pre¬ 
sented to the judge. His face he now saw clearly with the 
veil removed showing such love, cheerfulness and sweetness 
to the boy that he could have kissed it, had he allowed it. And 
whereas he had seen Chrift before his sin in human form, 
after purgatory he earned the right to contemplate Him in 
His Godhead. Near Him he saw His Glorious Mother 
sitting on a splendid throne and around them a multitude 
of angels, patriarchs, prophets, apoftles, martyrs, confessors, 
virgins and other righteous. But the devil fearing to lose 
that soul said to God: “ It is good that he should be brought 
back to his body that he may serve Thee ftill more.” And 
the Lord answered him: “ Not for his salvation doft thou 
say this but out of thine own wickedness. For thou haft 
hope that through sinning in the body he may come over to 
thy side.” Yet sentence being given, the soul is reftored 
to the body to the wonder of all who were present, because 
they were compelled to believe his words through the signs 
which they saw in the boy. But he through desire of glory 
and fear of punishment, leaving his own country came to a 
house of our Order to take the vows. A lay-brother, a wicked 
and proud man, who was in charge of the gueft-house, know¬ 
ing his desire spoke thus in his hearing: “ Take care, when 
such brats become monks ; at once they wish to become our 
mafters.” At his words the boy was so offended that he 
gave up his intention and went over to the Order of Templars. 

Novice .—Many visions are daily recounted concerning the 


The Dialogue on Miracles 

end of the world. I know not whether credit should be 
given to them. 

Mon\. —Because many have been deceived about 'the 
advent of Antichrist and the end of the world, I have been 
reluctant to write down what I have heard. By chance, nay, 
not by chance, but because of the prayers of the saints, the 
time of judgment has been postponed, as we gather from the 
following vision. 


Of the Holy Mary, who obtained from the Lord 

that the angel should not sound the second trump. 

In Clairvaux there is a prieSt named William, whom I 
mentioned in the eighth book and the forty-ninth chapter. 
Many things were revealed to him from heaven. In the present 
year, as he Stood at prayer in a trance he was carried to the 
tribunal of ChriSt. At his right hand he saw an angel 
Standing with a trumpet. ChriSt with a loud voice in the 
hearing of all the armies of the heavenly country said this: 
“ Sound the trump.” And when this was done, so loud was 
the sound of that trumpet that the whole world shook like 
a leaf on a tree. And when He was saying a second time : 
“ Sound the trump once more,” the Mother of Mercy, the 
Virgin Mary, knowing that the world would be ended if he 
sounded again, whilst the reSt of the saints remained silent, 
rose and threw herself at the feet of her Son and urgently 
entreated Him to defer His sentence and spare the world. 
To her ChriSt replied : “ Mother, the world is now so evilly 
disposed and so vexes me daily with its sins that I ought not 
to suspend judgment or spare man who has deserved it. Not 
only laymen, but clerics and monks have utterly corrupted 
their ways and offend me from day to day.” Then said she : 
“ Spare, my beloved Son, spare, if not for their own sakes, 
at leaSt for the sake of my friends, those of the Cistercian 


Punishment and Glory of the Dead 

Order that they may prepare themselves.” Our abbots return¬ 
ing this year from a general chapter told us this. 

Novice .—As far as I can gather from this vision, their 
dwelling together with the juft is of much profit to the wicked. 

Mon \.—If there had been ten juft men in Sodom, the Lord 
would have spared the people. 

Novice .—This vision agrees with the miracle in the second 
chapter of the seventh book, where the image of the Mother 
of God is said to have sweated with fear of imminent judg¬ 

Mon \.—That the day of judgment is at our gates, the earth¬ 
quakes in various places and other signs of which we have 
spoken above, declare. It is a great comfort that the Saviour 
admonishes the juft when these things begin to happen : “ Lift 
up your heads,” that is, be encouraged, “ for your redemption 
draweth near ” (Luke xxi. 28). 


Of the heavenly Jerusalem and the glory of the 

Let us hasten to enter into that city where there are no 
earthquakes, no groans or sighs, but the praise of God con¬ 
tinually ; in which no dangers, but ftrong security ; in which 
there is no death, but life eternal ; in which no hatred, no 
discord, but perfect peace ; in which no one is hungry, no 
one thirfty, because there is entire satisfaction. These four 
good things does the prophet include in three verses: “ Praise 
the Lord, Jerusalem ; praise thy God, Zion.” Praise with 
the heart, praise with the lips. Why ? “ Because he hath 

Strengthened the bars of thy gates.” What security ! “ He 
hath blessed thy children within thee.” What immortality I 
In his right hand is length of days. “ He maketh peace in 
thy borders.” What peace and concord ! “ And filleth 

thee with the fineft of the wheat.” What satisfaction 1 Of 


The Dialogue on Miracles 

the joy of the citizens of that blessed country in another place 
the same psalmift says: “ The habitation of all that rejoice, 
is in thee.” Briefly he sums up what could not be set forth 
in a long discourse. “ Of those that rejoice,” he says, “ that 
is of those who really rejoice, so that it is the expression of 
reality and not a mark of resemblance, as there, “as of the 
only-begotten of the Father,” that is, in reality only-begotten. 
The aftion of those who rejoice, is seven-fold. They live 
eternally ; they know the secrets of God ; they love God 
and their neighbour. They praise “ What the eye doth not 
see,” because such things are invisible, and “ what the ear doth 
not hear,” for they are in the molt perfeft: peace, “ nor hath 
entered into the heart of man,” for they are incomprehensible. 
They rejoice with ineffable joy ; they are swift and without 
care. Blessed are those who have come there led by the Lord, 
where every thought is realised and all desires attained, where 
such happiness is felt as can be loft by no opposition. 

Novice .—Wretched are they who aspire not to such bliss. 
Mon \.—As we mult bring our dialogue to an end, let us 
at the same time pray to Chrift who is the end of all consum¬ 
mation, that what has passed with your queftioning and my 
answering, may profit readers and lifteners for their good, 
that so there may be edification of our neighbours as the 
fruit of our labours. This may he of whom we speak, Jesus 
Chrift, our Lord, deign to grant us, the Redeemer of the 
world, the brother of the cleft, the King of angels, and to 
sum up all, the life, reward and joy of all saints. To whom 
with the Father and the Holy Spirit be honour and glory 
and rule, world without end. Amen. 

Loath to betray who wrote so poor a book, 

Yet dares his pen to lay a trail of words 
In order ftrange, praying that gentle hands 
May smooth what’s roughly writ, more gently ftill 
Amendment make. So shall the critic’s mark, 

Sincerely juft, enhance its moral worth. 1 

1 The initial letters of all the words in the four Latin lines thus translated, if 
placed together, form the pentameter line: 

“ Cesarii munus sumat arnica manue.” 



[The references are in Roman numerals to Books , and Arabic to 

Aachen (Aix), i. 43, vi. 5, vii. 50, 

viii. 60, 76, ix. 18, x. 9, 23, 31, 
50, 65, xii. 5 

Aaron, vi. 6, 18, x. 28 
Abdo, iv. 73 
Abel, vi. 34, viii. 64 
Abigail, iv. 22 

Abraham, ii. 5, iv. 20, 58, viii. 21, 

ix. 26 

Abraham of Cologne, vi. 9 
Absalom, Abt. of Sprenkirsbach, ! 
iv. 89 

Accidie, iv. 2, 27, 33, 37, 38, 39, 1 
40, 41, 44, 45, 52, v. 5 
Acharon, x. 12 
Achan, iv. 59 
Achimelech, viii. 67 
Acre, iv. 15 
A&ors, ii. 12 

Aczelina (nun), iv. 59, vi. 10, 
xii. 25, 43, 44 

Adam, iv. 73, 74, 75, 77, vii. 20, 
viii. 1, 18, 74 

Adam of Lucka, vii. 17, 20, 24, 
viii. 18, 74, xi. 19 
Adam, Prieft of St. Andrews, 
Cologne, vi. 5 
Admirald, iv. 15 

Adolph, Bp. of Osnaburg, i. 22, 
ii. 20 

Adolph, Prieft of Ditkirge, v. 8 
Adolph, Count of Berg, v. 21 
Adolph, Dean of Cologne, vi. 5, 
viii. 62, ix. 3, xi. 43, 44 
Adolph, Conv. of St. Agatha, v. 29 

Adolph, Prieft of Dieveren, ix. 3 
Adoration of Hoft, ix. 51 
Adultery, ii.45,iii. 2, 3, 31, vii. 26 
Advocate, ii. 6, 7, 25, iv. 45, 72, 
ix. 48, xi. 46 
iEgidius (St.), iii. 27 
yEgidius, Count of, v. 21 
Agatha (St.), iv. 30 
Agatha (St.), Abbot of, at Liege, 
v. 29 

Agnes, i. 40 

Agnus Dei, ix. 3 

Agriculture, iv. 43, v. 51, x. 15 

Ahab, vi. 25 

Aix, see Aachen 

Alba, iv. 79 

Alban (St.), Ch. at Namur, ii. 17 
Alberic, Abbot, i. 1 
Albero, Conv. in Heisterbach, 
v. 28 

Albero, Prieft in Hildesheim, 
ix. 19 

Albert, Bp. of Mainz, i. 8 
Albert, Canon at Cologne, vii. 5 5 
Albert, Scothart, x. 11 
Albia (R), xi. 35 

Albigenses, v. 21, 22, vii. 23, 
viii. 33, ix. 12, x. 47, xi. 50 
Aleidis, Abbess of Miinfter, Weft- 
phalia, ix. 40 

Aleidis, of Molsburg, v. 5, vii. 7 
Aleidis of Gurzenich, xi. 59 
Aleidis, nun in Langwade, iii. 13 
Aleidis, nun in Rindorp, xii. 35 
Alexander III.,Pope,ii. 18, vii. 49 



Alexander, Prior in Hemmenrode, 

v - 5 

Alcacer do Sal, Lusitania, viii. 66 
Allard, Monk at Lucka, xi. 19 
Allard, Novice in Heifterbach, 

viii. 97, x. 55, 72 

Allod, ii. 12, iv. 65, v. 21, vii. 7 
All Saints, iii. 53, v. 14, viii. 5 
Almeric of Chartres, v. 22 
Almoners, iv. 68 
Almsgiving, viii. 75, 77 
Altenahr, i. 25, v. 32 
Altenberg (Mons Vetus), see Berg 
Amandus, vi. 34 
Ambo (pulpit), ix. 3 
Ambrose, ix. 1, 30 
Ammon, iv. 2 
Amos, iv. 2, vi. 25 
Anaftasia, viii. 86 
Anchorites, i. 40, iv. 87, v. 46, 47, 

vii. 26, 29, 49, viii. 5, 42, 60, 

ix. 31, 59, xi. 27, xii. 5, 27, 36 
Anchorftones, xiii. 63 
Andernach, v. 37, xii. 14 
Andrew St., Ch. of, Cologne, i. 3, 

ii. 16, iv. 49, 74, vi. 4, 5, 24, 
vii. 46, viii. 56, 57, ix. 47, 56, 

x. 27, xi. 27, 43, 44 
Andrew, St., of Paris, i. 19 
Andrew, St., of Speyer, iv. 65 
Angels, i, 6, 16, 40, ii. 31, v. 33, 

vii. 16, 20, 26, 54, viii. 39, 40, 

41. 42. 43, 44. 45. 4 6 . 47. 95. 
ix. 58, x. 16, xi. 2, 13, 57 
Angelic Salutation (Ave Maria), 

iii. 6, 13, iv. 96, 99, v. 44, 

vii. 8, 19, 24, 26, 32, 40, 49, 

viii. 3 

Ann, St., i. 17 

Anno, St., Archbp. of Cologne, 
ii. 27, viii. 69 

Anointing, ii. 7, 15, iii. 23, iv. 
6, vii. 9, 56, xi. 21, 25 

Anrath, ix. 5 

Anselm (Knight of Lisere), x. 57 
Anthony (Abbot), viii. 18 
Apocalypse, vii. 1, viii. 6, 51 
Apoftasy, i. 4, 6, 10, 11, 12, 13, 
14, ii. 2, 3, iv. 6, 10, 17, 50, 
54, 55, v. 16, 17, vii. 10, 18, 

ix. 61 

Apoftles, iv. 1, viii. 55, 56, ix. 4, 


Apoftles, Ch. of, at Cologne, iv. 

82, viii. 43, 62, 63, xi. 14 
Apoftolic See, i. 1, 6, iv. 1, 88, 

vi. 27, ix. 61, xii. 5 
Apulia, iv. 30 
Arabia, v. 36 
Archdeacon, i. 40 
Area, vii. 45 

Argentina (Strasburg), iii. 16, 17, 
20, xi. 37 
Armenia, xi. 34 
Arnsburg, iv. 87, v. 47, xii. 47 
Arnold (heretic of Cologne), v. 19 
Arnold (monk of Hemmenrode), 

vii. 8, xi. 3 

Arnold (monk of Heifterbach), 

iii. 9, iv. 82, ix. 14 
Arnold (prieft of Bonn), iii. 8 
Arnold (monk of Villers), viii. 81 
Arnold (paftor in Burgende), 

iv. 11 

Arnold (bailiff at Aix), i. 43 
Arnold (servant of Walter of 
Birbech), vii. 38 

Arnold (Ciifn. Abt. and Archbp. 

of Narbonne), v. 21, vii. 50 
Arras, iii. 15 

Art and artists, viii. 24, 76 
Arthur, iv. 36, xii. 12 
Artillery, x. 19 
Ash Wednesday, iv. 86, x. 53 
Aspersion, viii. 92 

Asses, iv. 98, v. 37, vii. 45 



Assumption, vii. 21, 37 
Aftrada (of Cologne), vi. 16 
Athanasius, viii. 39 
Augsburg (Augufta), i. 40 
Auguftine (St.), ii. 13, 14, 35, 

iii. 27, iv. 8, v. 22, ix. 1, 53, 55, 
*ii. 54, 56 

Austria (Queen), iii. 33 
Avarice, iv. 57 

Babylon, v. 22, vii. 37, x. 43 
Bacheim, iv. 88, xi. 41 
Bacon, vi. 5, 7, ix. 59 
Bailiff, i. 43, ii. 6,12, iv. 22, vi. 26 
Baking, iv. 65, v. 28, 32, vi. 5, 

x. 17 

Balaam, vii. 45 
Baldemar, vii. 42 
Baldwin (Vth Count of Flanders), 
ii. 17 

Baldwin (Vlth Countof Flanders), 
ii. 17 

Baldwin (monk in Relaxhusen), 

iv. 45 

Balthazar, viii. 1, 77 
Baptism, ii. 1 

Barba Jovis, see House-leek 
Barley Bread, iv. 80. 

Baron’s robberies, xii. 5 
Basins, i. 35, v. 38 
Bath, iv. 76 
Bam, xi. 26 
Basket, v. 43 
Bathsheba, iii. I, iv. 92 
Battering ram, x. 19 
Battle (trial by), iii. 18 
Bavaria, xi. 26, xii. 19 
Beards, iv. 62 
Bears, iv. 91, viii. 57 
Beatitudes, viii. 1 
Beatrix (nun), vii. 34 
Beauvais, x. 43 
Bedbur, x. 55 

Bede, iii. 23 

Bedian (Friesland), x. 37 
Beds, iv. 6, 26, viii. 77, x. 34, 

*i. 15. 

Beer, v. 44, vii. 3, viii. 62, x. 16,31 
Begging, i. 40 
Beguine, ii. 20 
Behemoth, iv. 92, vii. 33 
Belle, see Buschbell 
Belphegor, iv. 92 
Bells and bellringers, ii. 12, iv. 28, 
45, v. 45, 56, 85, vi. 6, vii. 19, 
21, viii. 26, ix. 23, 51, 60, 65, 
x - 2 9 

Benedift (St.), i. 15, 40, iii. 49, 

iv. 79, vi. 18, 35, vii. 8, viii. 78, 

x. 10, xii. 22, 35. 

Benedi&ines, i. 1, 35, 40, ii. 22, 

31, iii. 49, iv. 12, 46, 61, 68, 
71, 72, v. 33, viii. 24, x. 41, 

xi. 13, 25, xii. 5, 26, 53 
Benedidlion, vii. 6 

Benigna (Abbess, St. Saviour’s), 

xii. 36 

Benjamin, viii. 4 

Berg (Mons), x. 51, xii. 10 

Bergamo, x. 49 

Berge (village, near Altenahr), 

v. 55, x. 68 

Bergis,/^ Walburgis and Walber- 

Bergis (see Altenburg), iv. 62, 
vii. 8, viii. 88, xii. 9 
Bernard (St.), i. I, 6, 7, 8, 9, 16, 
19, ii. 3, 15, 16, 18, iii. 6, 7, 38, 
iv. 1, 7, viii. 31, xi. 2, 30 
Bernard (St., Abbot of Groot 
Aedwert), vii. 3, x. 41, xi. 30 
Bernard of Lippa, ix. 37, x. 35. 
Bernard, Canon of Cologne, ix. 23 
Bernard, Duke of Saxony, x. 23. 
Bernard, Monk of Clairvaux, iv. 



Bernard, Monk of Heifterbach, 
i. 21, ii. 6, 7, iii. 6, iv. io, viii. 
67, ix. 3, xii. 23 
Bernard, of Munfter, xi. 54 
Bernard, Subdeacon at Paris, 
heretic, v. 22 

Bertolph (Duke of Zahringen), 

x. 23, xii. 13 

Bertolph (Palatine of Witillin- 
bach), vi. 26 

Bertolph (Canon at Holy 
Apofiles, Cologne), ix. 59 
Bertolph, of Holchoim, ii. 6 
Bertrade, v. 47, xii. 27 
Bertram (Bp. of Metz), v. 20 
Bertram (Monk of Carre to), vii. 37 
Bernard (St.), viii. 79 
Besan^n, v. 18 
Bethaven, iii. 41 
Bethel, iv. 73, 88 
Bethwerde, xi. 22 
Beziers, v. 21 

Birbech (Bierbais), iii. 33, iv. 54, 
v. 6, vii. 16, 25, 37, 38 
Birds, i. 15, v. 17, x. 56, 57, 58, 

Bishops’ worldliness, ii. 27, 28, 

29, 30 

Bishops reprobate, ii. 28 
Black Monks, see Benedictines 
Bloody flux (of Jews), ii. 23 
Blood-letting, ii. 21, iv. 49, x. 4, 

xi. 2 

Boats, i. 23, iv. 43, x. 61, vii. 38, 
xi. 35 __ 

Bocke, vii. 74 
Bodenheim, xi. 47 
Bolanden (Bonlant), viii. 54, x. 19 
Bonn, i. 1 3 ,' 35 , ii. 15, iii. 8 , 13, 

30, 36, 46, iv. 30, 37, 58, v. 5, 
8 > 37> 53> vi. 3, viii. 52, 65, 
x. 16, 34, xi. 43, 45, 64, xii. 5, 
35 > 43 

Bonnevaux, i. 38, iii. 25 

Boniface (St.), x. 39 

Bordeaux, ii. 28 

Bourbon, l’Archambaud, ix. 38 

Boy Canon, vii. 41 

Brabant, ii. 20, iii. 6, 47, iv. 60, 

ix. 31, 35, xi. 28 
Braubach, vii. 28 
Braunschweig (Brunswick), iv. 45 
Brauweiler (Bruwilre), viii. 68, 73 
Bredehom, xii. 26 

Breeches, ii. 33, vi. 5, vii. 16 
Breisig (Nieder), iii. 9, v. 26, 38, 

xii. 57 

Brescia (Brixa), x. 49 
Brewing, viii. 62, x. 31 
Bruges, iv. 10 
Brumbach, iv. 39 
Bruno (St., Bp. of Cologne), ii. 27, 
vi. 5 

Bruno (Bp. of Cologne and Count 
of Sayn), vii. 39 
Bruno de Flitert, xii. 9, 10 
Brunswick, see Braunschweig 
Bruwilre, see Brauweiler 
Bucka, see Bocke 
Bude, see Putt 
Bull, Papal, v. 37, vii. 6 
Burban, see Bourbon l’Archam¬ 

Burge, see Berge, village 
Burgende, iv. 11 
Burgrave, ii. 7, v. 38, vii. 7 
Burgundy, i. 1 
Burial in the field, iv. 40 
Burial alive, ix. 48 
Burning at Stake, iii. 15, 16, 17 
Burtscheid (Porcetum), i. 43, 
v. 50, vi. 9, viii. 60, 76 
Buschbell, ix. 65 
Cabbages, ix. 9 

Ctesarius (author), i. 17, iv. 94, 

x. 44 



Csesarius (Abbot of Priim), ii. 3, 
v. 2, 30, vi. 29, xii. 43. 

Csesarius (Knight of Wintere), 
iv. 58 

Calefactory, iv. 7 
Calixtus (Pope), ii. 18 
Cambrai, iii. 16, v. 25 
Campania, see Champaigne 
Campus, see Kloiter Camp 
Campus of St. Mary, see Mayen- 

Cancer (Theodoric), x. 67 
Candles, ii. 9, iii. 7, iv. 8, v. 45, 
vii. 20, 22, 46, 58, viii. 25, 56, 
61, 74, ix. 7, xi. 11 
Canons, i. 3, 6, 7, 11, 13, 14, 
18, 22, 23, 29, 35, 38, ii. 15, 
23, iii. 5, .8, 13, 28, 40, iv. 15, 
30. +9. 58, 74- 75> 89, v. 8, 
S3, vii. s, 8, 11, 41, 55, viii. 
52 . 57 . 97 , 5 °, 5 6 > 59 . xi- 

2, 29, 44, 45, 46, 58, 64, xii. 
5 > 12 

Canon (rule), ii. 5, iv. 83, vii. 38, 
ix. 5, 29, 30, ix. 34 
Canonical Hours, see Hours 
Canticles, i. 4, vii. 29 
Cardinals, ii. 11, 30,^.32,33,53, 
iv. 79, v. 37, vii. 6 
Carolus, see Charles 
Carpania, see Kerpen 
Carpenters, vii. 46 
Cassele (Ober-Cassel), iv. 21 
Cassino (Monte), iv. 8 
Castellan, iii. 18 
Caterpillars, ix. 9 
Cats, iv. 33, vi. 7, 36 
Cattle, iv. 62, vii. 57 
Cecilia (St.), iv. 94 
Celia, see Chelles 
Celibacy, ii, 3, iii. 41, vi. 5, 35, 
ix. 3,6,26, 53, 58, xi. 13,27 
Cellarium (Theodoric of), vii. 51 

Cellarium (part of Monastery), 

iv. 85, v. 44, viii. 86 
Cellarer, ii. 34, iv. 19, 59, 61, 67, 

7 *> 8 3 > 9 °> 94 > v.43, vi. 2, 5, 7, 
8, 14, vii. 3, 7, viii. 94 
Cemetery, ii. 7, 9, 26, iv. 4, 

v. 22, 34, vii. 38, viii. 74, 
ix. 49, xi. 57, xii. 24, 46 

Census, vii. 38 
Ceringia, see Zahringen 
Ceuta (Septia), iv. 10 
Chaldaea, vii. 42 
Chamberlain, vi. 14, viii. 39 
Champaigne, viii. 31 
Champion, iii. 18 
Chapter General, i. 1, 16, 39, 
ii. 25, iii. 24, 32, iv. 62, 69, 

v. 42, vi. 14, vii. 6, 20, 36, 37, 
viii. 32, ix. 38, 64, x. 4, xi. 30, 


Charles the Great, iii. 27 
Charles (Abbot of Villers), i, 35, 
41, iii. 13, 43, iv. 78, vi. 1, 17, 
viii. 13, 63, x. 23, xi. 11 
Charles of Cologne, father of the 
Abbot, viii. 63 
Chelles, v. 22 

Cheminon-l’Abbaye, vii. 9, viii. 

84, xi. 61 
Cherries, vi. 5 

Childbirth, viii. 76, x. 71, 72 
Christian (Cellarer Bruwilre), 

vi. 8 

Christian (Dean of Bonn), vi. 3, 

Christian (Bp. of Mainz), ii. 29 
Christian (Monk in Hemmen- 
rode), v. 6, vii. 16 
Christian (Monk of Heifterbach), 
iv. 30, xiii. 34 

Christina (of St. Walburgis), vii. 

21, viii. 3,15,45 
Chrysanthus, iv. 62, vii. 31 



Church building, vii. 3 
Chusa, xi. 1 

Citeaux, i. I, iv. 62, v. 42, vii. 11, 

x. 58 

Cistercians, i. 1, 6, 7, 13, 31, 32, 
33, 34, ii. 2, 25, iii. 23, 32, 33, 
iv. 9, 39, 46, 62, 69, 79, v. 16, 
21, 29, vi. 2, 5, vii. 9, 11, 37 
Clairvaux, i. 3, 4, 6, 8, 9, 16, 17, 

18, 19, 33, ii. 16, 25, 28, iii. 7, 
33, 38, vii. 11, 43, viii. 30, 31, 
49, 78, xii. 25, 33> 58 

Clarocamp Klaar-Kamp), 

xi. 21, 30, xii. 26 
Clauftrum, see Hemmenrode 
Clement (Pope), iv. 79 
dementia (Nun), xi. 28 
Clerical Incontinence, ii, 23, 24, 

iii. 2, 8 
Cloaca, iii. 5 
Cloaks, i. 38, 41, iv. 49 
Clocks, xi. 3 
Cloud (St.), v. 22 
Cluny, i. 1, vii. 23, 59 
Coblentz, iv. 66, vii. 39, viii. 13, 
x- 53 

Cochem, ix. 9 

Colemies (grange of Aulne), iii. 33 
Colmar (Kolmere), xii. 7 
Cologne, i. 3, 7, 11, 14, 17, 22, 
29. 32 , 35 > 38 , 40, 4 i> »• 7 > * 5 > 
16, 25, 27, 30, 32, iii. 6, 13, 15, 

19, 31, 36, 37, 40, 46, iv. 4, 6, 
10,26,43,44,49, 58, 62, 71,75 
78, 79, 82, 88, 94, 98, v. 10, 16, 
19. H, 29, 34, 39, 55, 56, 

vi. 2, 5, 6, vii. 3, 5, 8, 21, 28, 
39 . +1. 53 . 55 . ™i. 25, 43, 46, 
47, 57, 61, 62, 63, 69, 73, 75, 
85, 88, 91, ix. 2, 4, 13, 14, 17, 
22,23, 36,47, 51, 52, 58,59,61, 
65, x. 17, 22, 25, 27, 30, 31, 

68, 3 D. 27, 34, 40, 42, 45, 47, 
52, 55, 54 59, 62, 63, xii. 5, 

23, 4i, 50, 57 

Columba (St.), ix. 14 
Como, x. 49 

Compline, i. 35, iv. 90, 100, 

vii. 15, 33, 37, 51, viii. 17, 
xi. 26 

Compoftella (St. James of), v. 29, 
vi. 25, 33, viii. 58, x. 7, 67 
Concubines (priests’ wives), iii. 

29, ix. 3, xi. 27, xii. 20 
Confession, vii. 57, viii. 39, 53, 

ix. 64, xi. 38, 45, 50, 51 
Confessions of St. AuguStine, 

iii. 27 

Confessors, viii. 71 
Conrad, Cellarer of HeiSterbach, 
xi. 32. 

Conrad, Laybrother of Heifter- 
bach, iv. 32, viii. 20 
Conrad, of Thiiringen and of 
Heifterbach, i. 27, 34, v. 4, 18, 

xi. 33 

Conrad, Rufus, iv. 65 
Conrad, Canon of St. Andrews, 
Cologne), v. 5 

Conrad, ProvoSt, Cologne, ix. 23 
Conrad, ProvoSV, St. Severin, 

x. 61 

Conrad, Scholar of Cologne, iv. 74 
Conrad, Dean of Speyer, iii. 14 
Conrad, Bishopof Halberstatt, ii. 5 
Conrad, Bishop of Hildesheim, 

xii. 42 

Conrad, Bishop of Porto and 
Cardinal, iii. 33, v. 21, xi. 50 
Conrad, Knight of Linse, ii. 26 
Conrad, Prior of Marienftatt, 

viii. 86, ix. 16, xii. 37 
Conrad II., Emperor, i. 6 
Conrad, Prieft of Rheinkassel, 

xii. 9 



Consiftory Court, i. 12 
Constantinople, iv. 30, vii. 6, 

viii. 54, x. 47 

Conftantine of HeiSterbach, vi. 
12, ix. 2 

Contrition i. 2 and ii. passim 
Conversion, i. passim, vii. 16, 25, 

ix. 63, xi. 5, 15, xii. 52 
Corporal, vii. 20, ix. 10, 23, 65, 

66, 67 

Corbeil, v. 22 
Corvey, xii. 40 
Cottingforft, xii. 5 
Coughing in Church, ix. 30 
Covorden, ix. 21 
Cows, ii. 7, iii. 41 
Cowl (virtue of), i, 3, 43, xii. 2 
Creed, iii. 6, vii. 46 
Crier, ii. 33 
Cromartius, x. 44 
Crosier, vii. 39, xi. 30 
Cross, ii. 7, iv. 29, 30, viii. 17, 19 
Crossbowman, i. 16, x. 19 
Crows, i. 15, xi. 16 
Crusades, I, 6, 16, ii. 7. iii. 21, 
iv. 10, 15, vii. 3, 6, 22, 23, 25, 
56, viii. 21, 27, 66, ix. 13, 

x. 12, 46, 63, xi. 23, 38, xii. 23 
Cuckoo, v. 17 

Cussele (Kussel), vii. 42 
Cynna (Zinna), xi. 35 
Cyprus, x. 48, 49 

Damascus, iv. 2, 15 
Damietta, v. 21, vii. 3, viii. 26, 
27, 28, x. 43 
Dancing, iv. 11 

Daniel (prophet), iii. 24, viii. 45, 
77, ix. 26 

Daniel (Prior of HeiSterbach and 
Abbot of Schonau), i. 31, ii. 33, 
iv. 4, 48, vii. 40, ix. 17, 59, 64, 
xii. 27 

Daniel (Monk in Hemmenrode), 
vii. 36, viii. 11 

Daniel (ScholaSticus of St. Chry- 
santhus), vii. 31. 

Dan (John), xi. 52 

David, iii. 1, 26, iv. 92, v. 1, vi. 10 

vii. 37, viii. 67, ix. 26 
David Florentinus (Monk of 

Hemmenrode), i. 4, ii. 18, 

xi. 2, 3, 7, II, 14, xii. 44, 55 
David Dinantius of Paris, v. 22 
Death Angel, xi. 61, 62, 63, 64 
Death Board (tabula), i. 35, 40, 
xi. 16, 19, 25, 36 
Death Duty (Curmedia), iv. 62 
Debts, i. 12. 14 
Dedication of Church, vii. 42 
Demons, i, 15, 34, ii. 31, iii. 3, 5, 
6, 7, 8, 9, 10, 11, 12, 13, 26, 

xi. 7,15, 16,17,40, 43, 55, 59, 
60, xii. 4, 5, 22 and v. passim 

Demoniac Possession, iii. 2, 3, 5, 

iv. 5,10, v. 9,10,11, 12,13,14, 
25, 26, 29, 37, 38, vii. 2, 7, 
38, 57, ix. 9, x. 10, 11, xi. 17, 

Denys (St.), vi. 14 
Dern (Derlar), vii. 5 
Deutz (Tuitium), vi. 7, viii. 87 
Devil, i, 32, 34, ii. 12, 22, iii. 5, 
6, 14, iv. 4, 10, 81, 83, 84, 

v. 29, 30, 31, vii. 7, 25, 38, 

viii. 59, ix. 50, xi. 17, 38, 40, 
48, 51, xii. 2, 4, 5, 10, 11, 14, 
19, 20, 23, 52 

Devil’s Contrail, ii. 12 
Dice, iv. 6, v. 34 
Diet of Frankfort, iii. 14 
Dietkirchen, v. 8, viii. 52, x. 16, 

xii. 43 

Dieveren, ix. 3 
Dijon, v. 42 
Dinge, i. 17 

A 23 



Dirina (of Stamheim), xi. 63 
Discipline, i. 22, 35, 40, iii. 5, 
x. 16, xi. 26 

Dispensation by Pope, i. 15 
Ditldrch, v. 8 
Divination, viii. 56, 61 
Divorce, v. 37 
Dogs, x. 45, xi. 53, 59 
Dokkum (Docheym), x. 39 
Dollendorf, viii. 20 
Dormitory, i. 43, iii. 13, iv. 45, 
v. 28, 33, 44,45, vii. 14,33, viii. 
86, xi. 36. 

Doves, 1, 3, 40, ii. 5, vi. 35, 36, 
vii. 15, viii. 7, 37, 38, 51, ix. 29, 
x. 57, xi. 16, 23, xii. 46 
Drachenfels, xii. 5 
Dreams, vii, 14, viii. 4 
Dress, i. 11, 38, ii. 5, 33, iv. 15, 

v. 45. vi. 5, 96, 97, ix. 50, 
x. II, 22, xi. 18, xii. 19 

Dropsy, vii. 36, viii. 52 
Drunkenness, v. 33, x. 68 
Du do (heretic), v. 22 
Duels, iii. 18, ix. 48 
Duentia, see Twente 
Duisburg, x. 31 

Earthquakes, x. 4, 8, 49, 50 
Eberbach (near Mainz), v. 17, 29, 

vi. 4, vii. 54, ix. 11, 54 
Eclipse, x. 24 

Ecftasy, i. 2, vii. 30, viii. 1, 7, 9, 
20 . 39 , 45 , 77 , 93 
Edom, iv. 2 
Eggs, fried, viii. 94 
Eginhardt, iii. 40 
Egypt, iv. 1, 17, 86, vi. 1, ix. 67, 
x. 1 

Eisleben, x. 4 
Eli, iv. 92, ix. 26 
Elias (of Rhenen), ii. 7, v. 38, 
xii. 4 

Elijah, vii. 37, viii. I, 44, 96, x. 2 
Elisha, iii. 33, viii. 1, 44, 96, x. 2 
Elizabeth (mother of John 
Baptift), vii. 15 

Elizabeth (Abess of Hovene), v. 44 
Elizabeth (Nun of Hovene), v.45 
Elizabeth (Nun of Rindorp), xii. 

Elizabeth (Nun of Schonau), vii. 

3 ° 

Ele&uaries, vii. 1, 47 
Ellendorp, x. 40 
Elmandus, v. 22 
Elsloo (Elzelo), x. 2 
Eltz, x. 29 

Embezzlement, iii. 36 
Emelric, vi. 13 
Endenich, ix. 25, xii. 5 
Engilbert (Archbp. of Cologne), 
ii. 25, iii. 33,v.2i, vi.20, vii. 28, 
ix. 52, xii. 5 

Engilbert (blind man of Ziilpich), 
vi. 10 

England, ii. 23, 25, 27, iii. 12, 22, 
iv. 103 

Enfrid (Dean of St. Andrew’s), 
vi. 4, 5, xi. 27 
Enoch, vii. 37 
Erkenbald, ix. 38 
Erkinbert, xii. 14 
Erwin (Canon), xi. 45 
Erwin (Prieft), ix. 58 
Esau, iv. 73 
Essen, iv. 25, vii. 3, 46 
Eucharius (St., Bp. of Treves), 
viii. 78 

Eucharius (Monastery of), xii. 38 
Eucharift, ix. 1, 44 
Eufemia (Abbess), viii. 86 
Eufemia (Nun of Hovene), v. 44 
Eugenia (St.), i. 39 
Euphrosyna (St.), i. 39 
Eusebius Emisenus ix. I 



Euftachius (Abbot), iv. 90, v. 5, 
vii. 20, 21, 38, 45, viii. 96 
Euftachius (Prieft of Cologne), 
in. 19 

Eustachius (Abbotof Villers), vii. 


Eve, ii. 12, iv. 76, viii. 1 
Evergeld, iii. 33 
Everard (Burgrave), vii. 7 
Everard (of Hildesheim), vi. 6 
Everard (Laybrother of Hemmen- 
rode), x. 14 

Everard (Canon of St. Gereon), 

v. 24 

Everard (Knight of Amel), v. 37 
Everard (of Oeftbroeck), xi. 25 
Everard (Parish prieft of St. 
James, Cologne), i. 7, iv. 98, 

vi. s 

Everard (Scholafticus of 
Cologne), ix. 56 
Everard (of Anrath), ix. 15 
Everwach, xii. 23 
Evora, viii. 66 

ExadHons by princes, vi. 2, 

vii. 6, 7 

Exadtions by bishop, ii. 9 
Eynolph (Templar), xii. 57 
Exchange, iv. 6, 7 
Excommunication, ii. 9, vii. 3, 
iv. 10 

Execution, by Burning, iii. 15,16, 


Execution, by Wheel, ii. 16, x. 
30, xi. 54, 55 

Execution, by Hanging, see 

Exorcism, iii. 17, x. 11, xi. 40 
Expulsion from Monastery, vii. 

Ezekiel, ii. 2, iii. 46, iv. 7, 9, v. 1, 
vii. 37, viii. 91, xi. 1 

Faith (Loss of), iv. 39, 40 
Falkenftein, v. 2 
Failing, x. 18 

Fees (at Confession), iii. 35 
Ferrari (Lombardy), vi. 33 
Ferte (La), i. 1 
Festivals, vii. 6, viii. 5 
Fiefs, ii. 12, v. 21 
Fikere, iv. 91 

Fish, fishing, etc., iv. 87, 89, v. 7, 

vi. 5, x. 35, 61, 62 
Fishpond, iv. 41, 60, vi. 27 
Fiftula, vii. 22 

Flanders, ii. 17, iv. 10, 54, 100, 
x. 22, 71 

Flasse (Ulrich), iv. 78 
Flemings, xii. 8 
Flesh-eating, vi. 2, 3, 4, 5 
Flies, ix. 10 
Flittard, xii. 9 
Flogging, iv. 62 
Floods, vii. 3 
Floreffe, ii. 12, vii. 10, 45 
Florentius, ix. 40 
Florinus, iv. 89 
Foigny, xi. 30 

Folcoldesrode, see Volcenrode 
Folco, xi. 46 
Fontenella, xii. 48 
Food (monks’), iv. 78, 80, vi. 2, 

vii. 37, x. 14 
Ford, vii. 16 
Foreftum, x. 70 
Fortimonte, see Montfort 
Frankfort, iii. 14, v. 37 
Frechen (Fregenne), xi. 40 
Frederic I., Emperor, i. 34, 40, 

ii. 18, 29, 30, iv. 15, 65, 74, 79, 
v. 24, vi. 15, vii. 16, ix. 48, 49, 
x - +7 

Frederic II., Emperor, iii. 14, 
iv. 14, x. 23, 47, xii. 13. 
Frederic, Kinsman of Enfrid, vi. 5 



Frederic, Knight of Kelle, xii. 14 
Frederic of Hemmenrode and 
Heifterbach, i, 7, iv, 34 
Frederic, Monk of Heifterbach, 
vi. 5, xii. 44 

Freusburg (Froizbreth, v. 5) 
Frideruna, viii. 85 
Friesland, i. 18, iv. 35, vii. 3, 46, 
viii. 53, 66, ix. 3, 13, 55, x. 37, : 
38,41, xi. 21, 30, xii, 26. 

Fulk (Count), xi. 57 
Fumoringens, ix. 64 
Funeral, i. 21 
Furftinberg, vii. 28 
Fussenich, i. 42, ix. 15 

Galleys, iv. 15 

Gallows, iv. 40, v. 16, 21, vi. 24, 
25, vii. 58, viii. 58, 73, ix. 49 I 
Galo (Cardinal), iii. 53 
Gambling, i. 11, 12, 32, iv. 44, 
v. 8, 34, vii. 43 

Games, i. 32, xi. 64 (in cloifter) 
Garinus, v. 22 
Gartzen, viii. 83 
Gatekeeper, i. 37 
Gate of Mars (Cologne), iii. 19 
Gaza, iv. 2 
Gehazi, iii. 33 
Gehenna, ii. 10, iii. 46 
Gennadius, v. 15 
Genuflexions, vii. 38, 48 
George (St.), iv. 98, viii. 25 
Gerard (Abbot of Clairvaux), 
viii. 78 

Gerard (of Steinvelt), ix. 61 
Gerard (Knight of Brubach), 

vii. 28 

Gerard (Knight of Holenbach), 

viii. 59, x. 2 

Gerard (Monk of Heifterbach), 
iii. 8, xii. 3 

Gerard (Canon of Cologne and 
Monk of Heifterbach), ix. 17 
Gerard (Canon of Regensburg and 
Monk of Heifterbach, xii. 19 
Gerard (Novice of Aulne), iv. 

Gerard (Provoft of Ober-Pleiss), 
vi. 13, ix. 4 

Gerard (Provoft of St. Simeon, 
Treves), iv. 66 

Gerard, Waschart, iv. 78, xii. 44 
Gerard, Marcmann, xi. 11 
Gerbrandt, xi. 30 
Gereon (St.), ii. 32, v. 24, 25, 

vi. 5, 7, vii. 5, ix. 13 
Gerresheim, v. 56 
Gerlac (of Dinge), i. 18 
Gerlac (Prieft of Heifterbach), 

i. 24 

Gerlac (Sub-Prior of Heifterbach), 
viii. 10, ix. 33, 46, xi. 40 
Gertrude (of Hovene), viii. 82 
Gertrude (Nun of St. Salvator), 
xii. 36 

Gertrude (St.), Nivelle, xi. 28 
Gening (Laybrother of Hemmen¬ 
rode), xi. 15 

Gerung (of Bonn), x. 34 
Gevard (Abbot), i. 7, 11, 16, 17, 
21, iii. 24, iv. 36, 37, 50, 65, 98, 

vii. 16, x. 69, xii. 5, 34 
Ghent, iv. 10 
Gideon’s fleece, vii. 1 
Giemenich, vi. 10 
Girzene, see Gartzen 
Gisilbert (Abbot), iii. 51, iv. 78, 

91, vii. 51, xi. 11 
Goar (St.), x. 19 
Goats, vi. 37 

Godfrey (Canon of St. Andrews), 
vi. 5, xi. 43, 44 

Godfrey (Scholafticus of St. 
And.), i. 3, ii. 16, iv. 39 



Godfrey (Citizen of Cologne), 

v. 39 

Godfrey (Laybrother of Hemmen- 
rode), vii. 51 

Godfrey (Knight of Rotheim), 
xi. 48 

Godfrey (Monk of Villers), i. 


Godfrey (Mafter of Novices), 
x. 42 

Godfrey (Prior of Hovene), ix. 


Godehard, viii. 77 
Goldsmith, v. 22 
Goswin (Prieft), i. 10 
Goswin (Abbot), viii. 89 
Goths, iii. 12 

Gotteschalk (usurer), ii. 7, iv. 


Gotteschalk (Canon of Bonn), 

iii. 33, xii. 12 

Gotteschalk (of Volmundfteine), 

iv. 67, 87, v. 4, vi. 4, ix. 2, 3 
Gotteschalk, Visions, v. 44, 

ix. 17, 27 
Gozbert, xi. 12 
Gozman, v. 35 

Grace of Tears, see Tears 
Grafting, v. 6 

Granges, i, 3, iii. 33, iv. 62, 96, 

v. 5, 33, vii. 37, 51, viii. 17, 
43, 96, ix. 31, 54, xi. 22, xii. 26, 

Gregory (St.), ii. 16, iii. 46, 
iv. 2,8,101, v. 8, viii. 29, ix. 29, 

x. io 

Gregory Armenius, xi. 34 
Gregory (Abbot of Burtscheid), 
viii. 76 

Groningen, vii. 46, viii. 53 
Gudinsberg, viii. 46 
Guefthouse, i. 10, 13, iv. 7, 

vi. 21, x. 11 

Gueftmafter, vii. 38, xi. 61 
Guldolph, v. 42 
Gunther of Bonn, xii. 52 
Gunther of Stamheim, xi. 63 
Gurzenich, iv. 88, xi. 59 
Gyber, xii. 12, 13 

Habakuk, i. 40, iv. 55, v. I, vii. 37 

Hairshirt, iv. 103 

Hadenmare, ix. 54, 63 

Halberffadt, ii. 5, v. 16 

Hanging, see Gallows 

Harderard, vii. 5 

Hart, i, 3, v. 5, viii. 96, ix. 29 

Hartdyfa, ix. 9 

Hartmann, viii. 23 

Harthausen, ii. 6 

Harvest, iv. 21 

Hasban, xii. 17 

Haslo, xi. 60 

Haymo, i. 26 

Hawking, vii. 7 

Headaches, common, iv. 30, 44, 

54> v “* # 2 4 

Healing, i. 14, v. 36, vii. 16, 24, 
x. 5, 6 

Healing Spring, vii. 24 
Heginnand, see Eginhardt 
Heilige, vi. 5 

Heifterbach, see Peterfthal 
Hellewic, ix. 65 
Helfenftein, vii. 7 
Hell, i. 34, ii. 6, 31, xii. 23 
Helswindis of Giemenich, vi. 10 
Helswindis (Abbess of Burtscheid), 
i* 43 

Hemmenrode (Clauftrum), i. 14, 
37, ii. 18, iii. 33, 51, iv. 33> 34> 
37, 51, 66, 78, 81, 90, 91, 95, 
v. 6, 48, 51, vi. 3, vii. 12, 16, 
35, 38, vii. 45, 51, viii. 13, 23, 
43, 91, 95, ix. 28, 63, x. 12, 14, 
16, 54, xi. 13, 15, 17 



Henry (Abbot of Scimenu), vii. 9, 
viii. 84 

Henry (of Heiilerbach), i. 12, 
13, 18, iv. 6, 30, vii. 7, ix. 36, 
x. 16, 39, xii. 26, 37 
Henry (Chamberlain of Heifter- 
bach), i, 23, iv. 89 
Henry (Cellarer of Heiilerbach), 
iv. 6, 94, xi. 61 

Henry (Cellarer of Hemmenrode), 
xii. 31 

Henry, (Canon of St. Kunibert), 

vii. 8 

Henry (Cardinal), iv. 79 
Henry (Count of Sayn), vii. 7, 

viii. 54, xii. 5 

Henry (Cripple of Clairvaux), i. 
16, viii. 30 

Henry (Grangekeeper of Hart), i, 
3, v. 5, vii. 12, 13, 15, viii. 37, 
38, 95, 96, ix. 29, xi. 16. 

Henry (Laybro ther, Heiilerbach), 

ii. 14 

Henry (Laybrother, Villers), iv. 
31, vii. 16 

Henry (Deacon, Cologne), ix. 10 
Henry (Duke of Louvain), vii. 38, 
viii. 29 

Henry (Duke of Saxony), ii. 35, 
iv. 76, vi. 10 

Henry, the Fig, iv. 91, v. 49 
Henry, the Gem, iii. 11 
Henry, the Knot, xii. 15 
Henry Ratz, vi. 28, xi. 46 
Henry of Foreil, x. 70 
Henry (brother of Ludwig vii.) 
i. 19 

Henry V. (Emperor), i. 8 
Henry VI. (Emperor), ii. 30, 

iii. 18, vii. 11, x. 25, 47, xii. 

Henry (Marshal of King Philip), 
vi. 26 

Henry (Knight of Bonn), iv. 37 
Henry (Knight of Falkenftein), 
v. 2 

Henry (Knight, then Monk at 
Hemmenrode), vii. 35 
Henry (Monk of Hemmenrode), 
vii. 36 

Henry (Monk of Heiflerbach), 
vii. 28 

Henry of Molsberg, vii. 7 
Henry of Moselle, vi. 22 
Henry Palatine, i. 31 
Henry, Prior of the Preachers, 
Cologne, vi. 37 
Henry of Bude, xi. 47 
Henry (Prieft of Eltz), x. 29 
Henry (Prieft of Hemmenrode), 
x. 28 

Henry (Scholafticus, St. Gereon), 
v. 25 

Henry of Ulme, iv. 30, viii. 54, 
x. 43 

Henry of Wied, iv. 76 
Henry of Soe£l, iii. 11, v. 27 
Henry of Alba (Cardinal), iv. 

Heresy, ii. 11, iii. 16, 17, 20, 
v. 18, 19, 20, 21, 22, 23, 24, 25, 
vii. 23, ix. 12, 52, x. 49, xi. 51 
Heribert (St.), ii. 27, viii. 61 
Herlisheim, iv. 49 
Hermann (Abbot, Marienftatt), 
i. 1, 32, iii. 13, iv. 51, 95, 96, 
98, v. 5, vii. 45, viii. 91, 96, xi. 
12, xii. 5 

Hermann (Abbot, Hemmenrode), 

iv. 4 

Hermann (Precentor, Heifler- 
bach), iv. 91, v. 49 
Hermann (Laybrother, Hemmen¬ 
rode), vii. 51 

Hermann (Dean of Bonn), iii. 30, 

33 , 3 6 > 4 6 > 5 2 > v - 2 5 > vii. 4 ° 



Hermann of Hildesheim, vi. 6 
Hermann of St. Gereon, ix. 13 
Hermann (2nd Dean, Cologne), 
xi. 45 

Hermann of Arnisberg, iv. 87, 
v. 47 

Hermann (Landgrave), i. 27, 34, 
x. 23, xii. 3 

Hermann (Monk of Schonau), i. 

Hermann of Soeft, iv. 99 
Hermits, vii. 32, viii. 14 
Herod, ii. 24, v. 21, viii. 53 
Herodias, viii. 53 
Hersethusin, see Harthausen 
Hertwic (Scholar), ix. 20 
Herwic (Monk), xi. 17 
Herwic (Prior, Hemmenrode), 
v. 5, xi. 10 
Heifterbach, vii. 28 
Heydenric (Cellarer), xi. 32 
Hevdenric (Monk), ix. 44 
Heyland, ix. 18 
Heyleka, vi. 5 
Hezekiah, i. 26, ii. 1 
Hildebold, ix. 18 
Hildebrand (Monk, of Hemmen¬ 
rode), xi. 8 

Hildebrand of Meftede, ix. 21 
Hildebrand (Robber of Holchoim), 
ii. 6, iii. 15 

Hildegund, of Libbar, ix. 36 
Hildegund (Nun), viii. 50 
Hildegund of Neuss, i. 40 
Hildesheim, ii. 35, vi. 6, viii. 77, 
ix. 19 

Hind, viii. 75, x. 54 
Hirminold, iv. 58 
Hochftrasse, Cologne, iv. 98 
Hogs, iv. 35 
Holchoim, ii. 6 
Holenbach, viii. 59 
Holland (Countess of), vii. 38 

Holland (Count of), vii. 38 
Holy Land, iii. 21, iv. 15 
Holy Sepulchre, v. 37 
Holy Water, iii. 13, v. 7, viii. 92 
Homilies, i. 13, ii. 16, v. 5, vi. 32 
Homage to Devil, ii. 12 
Honorius III. (Pope), iii. 33, v. 21, 

vii. 3, ix. 65 
Hood, xi. 33, 36, xii. 2 
Horcheim, vii. 7 
Horeb, ix. 47 

Horses, iv. 34, vii. 38, 42, x. 30, 
xi. 17, xii. 12, 14 
Hosea, iii. 23, 41, iv. 92, ix. 26 
Hospital, iv. 31 
Hospitality, iv. 57 
Hospitallers, viii. 66 
Ho ft, vii. 3 

Hours, i. 6, iv. 52, vii. 16, 29,' 37, 

viii. 47, 97, x. 10 

House Leek (Barba Jovis), vii. 16 
Hovene, v. 45, viii. 82, ix. 7, x. 16 
Hugo (Abbot of Bonnevaux), 
iii. 25 

Hugo (Bishop of Liege), ii. 25 
Hugo (Bishop of Lyons), i. 1 
Hugo (Knight of Stamhcim), xi. 

63 . 

Huns iii. 12 
Huorft, ii. 7 
Hylarius, ix. 27 

Idida, vii. 3 
Illegitimacy, iv. 30, 31 
Images, vii. 21, 24, 44, 45, 46, 76, 
viii. 76, x. 19 
Incense, iii. 13 
Inclusi (ae), see Anchorite 
Incubus, iii. 7, 8, 9, 10, 12 
India, viii. 59 

Infirmary, i. 35, ii. 5, iv. 96, v. 6, 
33, vii. 13, 48, viii. 30, 96, 
x. 15, xi. II, 15, 16 



Infirmarian, i. 35, vii. 16, ix. 2, 

xi. 18, 36 
Initiation, i. 12 

Innocent III. (Pope), ii. 6, 7, 9, 
II, 30, iii. 31, 32, 33, v. 21, 37, 

vi. 29, vii. 6, viii. 13, x. 24, 

xii. 5 

Insula, St. Nicolai, see Stuben. 
Ireland, iii. 38, xii. 38 
Irmingardis, viii. 50 
Irmintrudis, xii. 43 
Iron Seller, iii. 46 
Isaac, ix. 26 

Isaiah, i. 2, 26, ii. 10, 32, iii. 1, 

iv. 2, v. 1, vi. 1, 25, vii. 24, 
viii. 29 

Isleve, see Eisleben 
Isenbard, xi. 3, 11 
Isenberg, x. 17 
Isidorus, xi. 1 
Israel, iv. 1, 62, 86, 92 

Jacob the Jew, xi. 44 

Jacob (Patriarch), iv. 57, vi. 1, 

vii. 20, viii. 32, 39, ix. 26 
James (St.), i. 18, iv. 16, 22, 

v. 39, vi. 20 

James (S.) of Compoftella, v. 29, 

vi. 25, 33, viii. 58, x. 7, 67 
James (St.), of Cologne, i 7, 

iv. 98 

Jeremiah, ii. 1, iii. 41, vi. 20 
Jericho, iv. 59 

Jerome, iv. 73, vii. 37, viii. 19 
Jerusalem, i. 34, 40, ii. 30, iv. 15, 
73, v. 37, vii. 37, x. 2, 47 
Jews, ii. 23, 24, 25, 26, v. 19, 21, 

viii. 9, 27, x. 69, xi. 61 

Job, i. 26, iv. 1, 92, 98, vi. 1, 2, 
viii. 35, x. 32 
John Baptift, ii. 5, iv. 4 
John (St.), iv. 23, v. 1, vii. 1 
John (Abbot, St. Victor), vi. 12 

John (Archbp., Treves), i. 3, 

vii. 39, xii. 15 

John (Burgrave of Rheineck), v. 


John Capot, ii. 30 

John Dhan, see Dan 

John (Dean of Aix), vi. 5, viii. 77, 

ix. 18, 19, x. 9, 32 

John Eleymon, iii. 27, viii. 77 
John (Bishop of Cambrai), v. 25, 
vii. 40 

John of Horcheim, vii. 7 
John (Monk of Clairvaux), viii. 49 
John (Monk of Heifterbach), ix. 
35, xii. 14 

John (Monk of Hemmenrode), 

vii. 16 

John of Ryssen, ix. 20 
John (Prieft, Hemmenrode), viii. 
9 1 

John (Prieft, Uncinis), v. 22 
John (Sacriftan, Villers), xii. 30 
John (Scholar), iv. 86 
John (Scholafticus, Priim), iii. 10 
John (Scholafticus, Xanten), ii. 7, 
iii. 21, vii. 23, xii. 23 
Joel, iv. 2, 92 
Jonah, iii. 21 
Jordan (Cardinal), xii. 22 
Jordan (River), viii. 51 
Jordan (Monk, Hemmenrode), 

x. 16 

Joseph (Monk), i. 40 
Joseph (Patriarch), iii. 24, iv. 92, 
93 , 99 , vi - h 7 

Joseph (Husband of Mary), iii. 24, 

viii. 3, 5 

Joshua, iv. 59, viii. 19 
Josiah, ix. 26 
Judah, iv. 2, v. 1 
Judas, ii. 5, vi. 5 
Jude, viii. 61 

Julian (St., Ch. at Soeft), v. 35 


Julian (Apo&ate), viii. 52 
Julich, v. 21, xii. 5 
Jutta (Matron Veldenz), vii. 45 
Jutta (of Frechen), xi. 40 
Jutta (Nun of Bedberg), x. 55 

Karixtus, see Carre to 
Katharine (St.), viii. 83, 84 
Katharine (Jewess, Louvain), ii. 

2 S 

Kelle, xii. 14 
Kerpen, x. 64 

Kitchen, i. 35, 43, v. 6, vi. 5, 7, 
xi. 11 

Kites, iii. 13 

Klaar-Kamp, xi. 21, 30, xii. 26 
Klofter Kamp (Campus), i. 22, 
iv. 62, v. 16 
Klofter-Cumbd., vi. 32 
Kolmere, see Colmar 
Komele, ix. 7 

Kflnigswinter (Wintere), iv. 22, 

Kono of Ziilpich, vii. 56 
Kono of Malberg, xi. 17, 20 
Kono of Rulant, x. 12 
Kono (Monk, Hemmenrode), xi. 


Kortui, v. 22 

Kummede, see Klofter-Cumbd. 
Kunibert (St.), v. 5, vii. 8 
Kunincskirgen, v. 31 

Laach, iv. 71, v. 43 
Laban, iv. 57 
Lahn (Logona), vii. 5 
Lambert (St., Ch.), xi. 29 
Lambert (Citizen of Cologne), 
y i- 5 

Lambert (Dean, Holy Apoftles), 
ix- 4 

Lambert of Endenich, xi. 5 


Lambert (Monk, Heifterbach), 

vi. 31, vi. 13, vii. 10, x. 35, 
xi- 33 

Langwaden (Lancwade), iii. 13 
Landmarks, xi. 47, 48 
Langres, i. 1, v. 22 
Laon, vi. 13 
Latin, vi. 29, vii. 5 
Laurence, v. 19 
Lavatory, v. 28 
Lawyers, xi. 46 
Laxity, iii. 49 

Laybrothers (Conversi), i. 3, 4, 
iii. 33, iv. 4, 31, 32, 33, 41, 
42, 62, 83, 85, 93, 100, v. 27, 

vii. 12, 13, 15, 25, 29, 52, 

viii. 17, 18, 20, 29, 37, 43, 72, 
88, 95, ix. 41, 45, 63, 64, 

x. 5, 14, 15, 40, 54, xi. 4, 6, 
9, II, 12, 16, 35, 57, xii. 53 

Laybrothers’ jealousy of Monks, 

xi. 57 

Laybrothers’ choir, i. 35 
Laybrothers’ Altar, iv.' 4 
Laybrothers’ Chapel, iv. 4 
Legate (Papal), i. 12 
Leggenich, xii. 8 
Leggings, iv. 12, 13, 15 
Leichlingen, viii. 75 
Lent, iii. 20, 26, 29, 31, 40, 44, 
45, 5 2 > i y - 37, 98, viii. 45, x. 18 
Leo, i. 14 

Leopold (Duke of Austria), v. 21 
Leopold (Bishop of Worms), ii. 9 
Leprosy, viii. 31, 32, 33 
Liblar, ix. 36 
Lice, iv. 48, 103 
Liege, i. 6, 43, ih 12, 25, 26, 
iii. 20, v. 29, vi. 5, viii. 81, 
x. 2, xi. 29, xii. 16, 24 
Lieser (Lisere), x. 57 
Liffard, iv. 4, x. 54 
Lightning, x. 28, 29 


Lignum fusile, see Spindle tree 

Limburg, v. 37, vii. 5 

Limmer, ix. 18 

Lintheldis (St.), viii. 82 

Linz, ii. 26 

Lippa, x. 35 

Lire, v. 22 

Lisbon, viii. 66 

Lisere, see Lieser 

Livonia, viii. 13, ix. 4, 37, x. 35, 

xi. 18, 35. 

Logona, see Lahn 
Lombardy, ii. 27, 29, iii. 18, 

v. 24, 37, vi. 33, vii. 3 

Lootz (Lossa), vii. 16, ix. 48, 

xii. 16, 17 
Lorch, i. 25, vii. 21 
Lorraine (Duke of), vii. 38 
Lothaire (Emperor), i. 8 
Louvain, ii. 25, vi. 34, vii. 38, 

xii. 16 

Lvibeck, v. 27 
Lubbelare, see Liblar 
Lucifer, iii. 26, v. 1, 10, 13, 35 
Lucius III. (Pope), i. 40, v. 24 
Lucka, vii. 17, 24, 52, viii. 18, 74, 
x. 40, xi. 19 
Ludo, xi. 15 

Ludolph (Mafter of Novices), 
xii. 34 

Ludolph (Monk, Heifterbach), 
ix. 44 

Ludolph (Monk of Porta), xi. 

Ludwig I. (Count of Lootz), ix. 
48 . 

Ludwig II. (Landgrave), i. 27, 
34, xii. 2 

Ludwig III. (Landgrave), i. 34 
Ludwig (Knight of Are), i. 25 
Ludwig (Monk, Heifterbach), 

vi. 36 

Lueri, see Lire 

Lunbere, see Limmer 
Lureke, see Lorch 
Lutere, see Lutzerath 
Luther of Bonn, xi. 43 
Lutzerath, vi. 37, viii. 51 
Luxemburg, v. 3, vii. 42 
Liixheim, xi. 59 

Maccabees, iii. 1, viii. 64 
Magi, iii. 24, iv. 97, vii. 38, 

viii. 1, xi. 60 

Magic, i. 33, iv. 42, v. 2, 3, 4, 
xii. 27 

Mainz, i. 8, ii. 9, 29, v. 7, vii. 

40, viii. 24, xii. 20 
Malachi (St.) of Ireland, iii. 38 
Malachi (Prophet), vii. 20, viii. 27, 

ix. 26 

Malberg, xi. 17 

Manegold (Monk, Heifterbach), 

vii. 28 

Manichaeus, v. 21 
Manna, iv. 81, ix. 40 
Manual Labour, v. 6, 51, vii. 38, 
51, x. 14, 15, xii. 31 
Mannetum, see Nantes 
Marcadellus, vi. 33 
Marcmann, xi. 11 
Margaret (Nun, St. Salvator), 
xii. 36 

Margaret of Louvain, viii. 80 
Marienstatt (Locus St. Mary), 
Prol., i. 32, iii. 13, v. 5, vii. 7, 

41, 45, viii. 91, 96, ix. 16, 
xi. 12, xii. 5, 37 

Mary, B.V.M., vii. passim and 
i. 17, 20, 33, 35, ii. 12, 30, 33, 
35, iii. 14, iv. 30, v. 44, vi. 10, 

viii. 5 

Mary, B.V.M. Convent, Cologne, 
iii. 23 

Mary (St.) ad Gradus, Cologne, 
i. 7, 14, vi. 28 



Mary Magdalene, ii. i, io, iv. 2, 

vii. 15, 16, viii. 79, 80, 81, 
ix. 56, xi. 29 

Mary Magdalene’s Chapel, 
Stolgingaze, ix. 56 
Mary of Armenia, xi. 34 
Mary (Nun in Bredehorn), xi. 


Marina (St.) i. 39 
Marroch, v. 21 
Marsilius, vii. 49 
Martin (St.), Bishop of Tours), 
i. 40, iii. 26, v. 5, vi. 5, viii. 77, 
ix. 31, xi. 38 

Martin’s (St., Ch. Utrecht), xi. 


Martin’s (St., Ch. Cologne), iii. 
4 6 .. 52 

Martin’s (Little, Ch. Cologne), 

iii. 31 

Martyrs, viii. 28, 63, 64, 65, 66, 
67, 68, 69, 70 

Mascelin (Bishop’s Clerk, Mainz), 
i. 8 

Mass, i. 22, 24, ii. 2, 4, 5, 21, 

iv. 22, 83, 98, v. 5, 11. vii. 7, 15, 

16, 20, 22, 23, 38, 40, 45, 51, 

viii. 59, 60, ix. 2, 3, 4, 5, 10, 

17, 18, 19, 20, 21, 22, 23, 28, 

29, x. 52, xi. 16, 25, 27, xii. 5, 
IL 33 - 

Mafter of Novices, Prol., x. 42, 
xi. 2 

Matemus (St.), viii. 78, xi.12 
Matilda (Metheldis) 

Matilda of Smithusen, iii. 33 
Matilda, of Fiisennich, i. 42, 

ix. 15 

Matins, ii. 3, 5, 19, iii. 13, iv. 28, 
2 9 > 39 >+ 5 . 96 . v - 5 . 18, 44,45, 

54, 56, vi. 9, 10, vii. 5, 17, 19, 
24, 35, 37, viii. 5, 7, 30, 49,51, 
72, 78, 85, xi. 2, xii. 26 


Matthew (Apoflle), viii. 61 
Matthew’s (St.) Monastery, 
Treves, viii. 78 
Manbach, see Molbach 
Maundy Thursday, ix. 42 
Maurice (Bp. of Paris), ii. 33, 

vi. 19, ix. 43 

Maurice (St.), Convent, Cologne, 

vii. 53, xii. 5 

Maxentius (Emperor), xii. 5 
Maximin (St.), xi. 27 
Mayen, xi. 17 

Mayenfeld, iv. 89, xi. 17, 43, 
“>• >5 

Measures, iii. 41, iv. 66, v. 4, 
13 , 17 , 47 
Meat, x. 8, 9 
Medicine, i. 14 
Mendicants, vii. 10 
Menevelt, see Mayenfeld 
Mengoz (Knight), v. 42 
Mengoz (Laybrother, Hemmen- 
rode, xi. II ) 

Mercurius (Martyr), viii. 52 
Merenberg, vii. 5 
Merlin, iii. 12 
Messiah (Jewish), ii. 24 
Mestede, ix. 21 
Methildis, see Matilda 
Metz, v. 20, xi. 29, 39 
Meyne, see Mayen 
Meyner (Monk, Hemmenrode), 
xi. 2 

Mice, ix. 11 

Michael (Archangel), v. 13, viii. 
45, 46, rii. 5 

Michael (Monk, Hemmenrode), 
xi. 3 

Michael (Prieft), v. 55 
Michael’s (St.) Ch., Cologne, 
ix. 61 

Michaelftein, x. 4 
Midday sleep, v. 33 


Midianites, iv. 92 
Milan, x. 49 
Milene, xii. 17 
Mills, ii. 7 
Mines, x. 52 
Mint, xi. 44 
Miralimelinus, v. 21 
Missionaries, viii. 13 
Mitre, i. 22, xi. 53 
Moab, iv. 2 
Molbach, vi. 10 
Molsberg, vii. 7 

Monks’ food, iii. 49, iv. 78, 79, 
80, vi. 2, 3, 4, 5, vii. 37, viii. 


Monks’ dress, i. 1, 3, 7, 43, ii. 3, 

iii. 14, vi. 5, 10, vii. 14, 38, 
xi. 2, 3, 36, xii. 2 

Monks’ trading, vii. 4 
Monks, wandering, i. 3 
Monk’s theft, i. 3 
Mons (Berg), x. 51, xii. 10 
Mons Vetus, see Altenberg 
Mons, S. Salvatoris (Convent 
near Aix), i. 43, v. 11, viii. 60 
Mons S. Walburgis, see Walburgis 
Monte Cassino, iv. 8 
Montenake, xii. 6 
Montfort (Simon de) v. 21, xii. 

Montpellier, v. 20, vii. 2, 4 
Morimund (Abbey), i. 1, 32, 

iv. 39> v. 8 

Mortgage, ii. 12, 31, iv. 62 
Moselle, i. 31, iv. 40, vi. 22 
Moses, iv. 1, 79, 81, v. 21, vi. 12, 
viii. 12, ix. 26 
Mummart, vii. 45 
Miinfter (Weftphalia), iii. 5, 
vii. 5, 24, ix. 46, x. 37, xi. 54 

Name-giving, viii. 50 
Namur, ii. 17, iv. 31 
Nantes, iii. 7 
Narbonne, v. 21 
Nathan, vi. 10 
Naumuticum, see Nemours 
Nazareth, vii. 6 
Nazareth (Convent), xii. 26 
Nebuchadnezzar, vii. 42, viii. 77 
Necromancy, i. 33, 34, v. 2, 
3 , 4 > 

Needles, vi. 15, 16, 17 
Nemours, v. 22 
Netherlands, iii. 33 
Neuberg (AJsace), xii. 52 
Neuss, i. 40, ix. 33 
Nicholas (St.) vii. 38, 46, viii. 72, 
73 . 74 . 75 - 76 . *>'• *3 
Nicholas (St., Ch., Cologne), xi. 


Nicholas (St., Ch., Lubeck), v. 


Nicholas (St., Monastery), vi. 8 
Nicholas (Archpoet), ii. 15 
Nicolai Insula, see Stuben 
Nicodemus, ix. 62 
Nienburg, x. 11 
Niedeggen (Niethiecke), xii. 5 
Nile, iv. 2 

Nivelles, iii. 6, 14, iv. 84, xi. 

Noah, v. 33 
Nolo episcopari, ii. 28 
Noradin, iv. 15 
Normandy, v. 21 
Norway, viii. 57 
Notary, iii. 33, vi. 5 
Notre Dame (Paris), ii. 15, 33 
Novices, i. 3, 4, 7, 9, 12, 14, 15, 
18, 21, 29, 35, 40, ii. 22, 
iii. 25, 33, iv. 6, 45, 50, 51, 52, 
53, 54, 80, 81, 94, v. 5, 6, 28, 
vii. 9, viii. 23, 37, xi. 3, 12 

Nabal, iv. 22 
Naboth, vi. 23 



Novices’ bench, iv. 45 
Novices (Mafter of), Prol., iv. 44, 
x. 42, xi. 2 
Nuenkirgen, xi. 56 
Nuinburg, see Nienburg 
Nuns, i. 30, 42, ii. 19, iii, 12, 28, 
33, iv. 40, 42, 56, 89, 94, 103, 
v. 8, 14, 33, 44, 45, 54, vi. 32, 
vii. 5, 14, 16, 21, 30, 33, 34, 

48, 53, viii. 16, 22, 39, 45, 51, 
85, 94, ix. 39, 66, x. 16, xi. 27, 
28, 29, 31, 58, xii. 5, 21, 26, 

Niirburg, xii. 23 
Oath of profession, i. 24 
Ober-Pleiss, v. 13 
Obert (of Hemmenrode), xi. 6 
Obsequies, i. 35, xi. 19, 45, 57 
Odo (Duke of Burgundy), i. 1 
Odo (Deacon of Paris, heretic), 
v. 22 

Oeilbroeck, xi. 25 
Oil, vii. 9, 56, viii. 83, 84 
Oldenziel, viii. 97 
Oliver (demon), v. 4, 35 
Oliver (Scholafticus, Cologne), 
ii. 7, iii. 6, iv. 10, x. 22,37, 39, 

49, xii. 23 

Orchards, iv. 74, vi. 6, 37 
Ordeal, i. 40, iii. 16, 17, x. 35 
Ordination, vii. 39, 40, ix. 60 
Organ, vi. 7 
Origen, iv. 76 
Osilia of Liege, xi. 29 
Osnaburg, i. 22 

Ottenburg, i. 38, iv. 53, 55, 90, 
x. 19 

Otto IV., Emperor, i. 31, ii. 9, 
35, iv. 71, v. 21, 25, 37, vi. 2, 
10, 16, viii. 85, ix. 51, x. 17, 
19, 20, 23, 24, xi. 52 
Otto of Sconinberg, x. 18 
Otto Xanten, vii. 22 

Otto (Cursor Liege), xi. 53 
Otto (Bp. of Utrecht), xii. 23 
Oven, v. 28, x. 7, 17 
Ovid, v. 22 

Oxen, vii. 51, ix. 7, x. 63 

Pafnutius (St.) vii. 58 
Pages, v. 30 
Painters, viii. 23, 24 
Palermo, xii. 12 
Palm Sunday, i. 35, vi. 5, vii. 39 
Palmirsdorp, i. 15 
Pandulph (Notary), xii. 22 
Pantaleon (St.), i. 35, iii. 36, 
vi. 5 

Papal letters, vii. 7 
Paphos, x. 49 
Paradise, i. 14 
Paradisus (Parvis), vii. 10 
Paralytic, vii. 20 
Parascheve (Good Friday), v. 55, 
viii. 24 

Parc Aux Dames, ii. 25 
Paris, i. 18, 19, 32, 38, ii. 10, 15, 
27, 33, iii. 27, iv. 20, 46, 89, 
v. 22, vi. 23, vii. 10, viii. 69, 
X. 34, xii. 48, 54 
Parish, i. 24, ii. 3, iii. 14, iv. 40, 
v. 8, 37, 40, vi. 5 
Parish prieft, i. 7, iii. 31, 40, 44, 
45, 52, V. 8, 40 
Parvis, vii. 10 
Paschal (Pope), vii. 49 
Paschal Lamb, ix. 62 
Paschasius (St.), xii. 38 
Passover, ix. 62 
Paternianus (St.), viii. 74 
Patrick (St.), xii. 3, 38 
Patron Saints, viii. 61 
Paul (St.), v. 26, viii. 67 
Paul Simplex, vi. 29 
Paul, St. Paul’s Miinfter, xi. 54 
Pax, ix. 41 



Peacock, vii. 52 
Peas, iv. 80, x. 15 
Penance, vii. 6 
Penitentiary, iii. 27, iv. 88 
Pentapolis, iv. 92 
Pentecoft, iv. 1 
Perche (Pertica), vii. 9 
Peregrinus (Archbp., Cologne), 
viii. 61 

Pergamum, see Bergamo 
Periarchon, v. 21 
Peter (Apoftle), i. 6, ii. 5, iv. 98, 
v. 1, 26, vi. 11, viii. 18, 61, 

xi. 1 

Peter’s (St.) Ch., Cologne, iii. 13, 
iv. 79, v. 10, vi. 9 
Peter’s (St.), Rome, v. 21 
Peter’s (St.), Treves, vii. 39 
Peter (Abbot, Clairvaux), vi. 11, 

vii. II, 38 

Peter (Precentor, Paris), ii. 33, 

viii. 69, ix. 27, xii. 48 
Peter of St. Cloud, v. 22 
Peter of Coblentz, viii. 13 
Peter, Builder of Preacher’s 

Monas., Cologne, ix. 56 
Peter, Cardinal, vi. 28 
Peter, Telonarius, viii. 77 
PeterSlhal (Heifterbach), i. 1, 
7, 17, iv. 65, viii. 91 
Petrissa, v. 54 
Petronilla, iii. 6 
Pharaoh, iv. 2, vi. 1 
Philip (Abbot Ottenburg), i. 38, 
iv- 53 , 55 , 9 °, x. 19 
Philip (Archbp., Cologne), ii. 16, 
iv. 64, 98, viii. 91, xii. 43 
Philip, Count of Namur, ii. 17 
Philip Necromancer, v. 2 
Philip, King of the Romans, i. 17, 
ii. 9, iv. 13, v. 37, vi. 2, 10, 27, 
viii. 47, x. 23, 65, xi. 44, 52, 

xii. 40 

I Philip, King of France, iv. 12, 
v. 22, vi. 12, 22 
Philip, Eunuch, viii. 35 
Physicians, vii. 47, ix. 55 
Pillow, iv. 26 

Pilgrims, i. 6, 17, 40, iii. 21, 
iv. 22, 99, v. 39, 42, vi. 25, 
vii. 56, viii. 59, 85, x. 2, 12, 
67, xi. 28 
Pills, i. 21 
Pirates, vii. 38, 41 
Piscina, see Fishpond 
Pit (of hell), i. 34, xii. 2, 5, 6 
Pitch and brimstone, vii. 7, xii. 

2, 5 , 4 * 

Plantation, vii. 7 
Plays, ii. 12 

Pleysensis, see Ober-Pleis 
Plittersdorp, iv. 65 
Ploughing, x. 67 
Pluralities, v. 55, vi. 29 
Poitou, v. 21, 22, ix. 64 
Polch (Polege), vii. 29 
Pontigny, i. 1 

Pope, i. 15, 40, ii. 6, 7, 9, II, 18, 
25, 30, iii. 31, 32, 33, iv. 8, 10, 
88, v. 21, 22, 24, 37, vii. 3 
Porcetum, see Burtscheid 
Porta, see Schulpforte 
Porta, Clericorum, vi. 5, xi. 43 
Porta, Martis, ix. 6 
Porto (Italy), iii. 33, v. 21 
Portz (Portenses), vii. 36 
Prayers for Dead, ii. 2, xii. 3 
Preachers’, Mon., Cologne, ix. 

Preaching of Crusade, i. 6, 
xii. 49 

Prebends, i. 14, iv. 49, 50, vi. 5, 

Precentor, iv. 74 
Predestination, i. 26, 27, vii. 20, 

I 37 



Premonftratensians, ii. 12, iii. 5, 
22, 48, iv. 62,85,91, vii. 59, ix. 
50, 61, xi. 13, xii. 47, 49 
Presbytery, i. 35, v. 5, vii. 19, 

viii. 85, 91, ix. 42 
Preuilly, xii. 29 
Priests’ wives, see Wives 
Priors, i. 3, 4, 35, 40, ii. 6, 10, 14, 

21, 25, iii. 5,13, 14,25,33, 49, 
53, iv. 5, 6, 18, 19, 40, 51, 54, 
96, 97, v. 14, 51, vi. 4, 20, 32, 

37, vii. 3, 9, 11, 12, 16, 38, 39, 
46, 50, viii. 49, 54, 86, 96, 

ix. 7, 16, 23, 25, 29, 65, x. 15, 
58, xi. 3, 11,14,15, 33, xii. 25, 

33 , 37 , 39 , 5 / 

Prioress, i. 42, iv. 25 
Privilege, vii. 6, ix. 48 
Privy, iv. 6, v. 6 
Probation, i. 3, 4, 9, 10, II, 12, 
15, 18, 21, 40, ii. 2, iv. 6, 51, 
93 , v. 6 

Profession, i. 3, 10, xii. 49 
Provo ft, iv. 62 

Priim, ii. 3, iii. 10, iv. 86, v. 2, 30, 
vi. 29, xii. 43 
Pulpit, viii. 37, ix. 3 
Pumerane (Rio-Seco), vii. 50 
Purgatory, ii. 2, vii. 16, xii. 23, 
24, 25, 26, 27, 31, 34, 36, 37, 

38, 39, 40, 41,42, 51 
Purification (B.V.M.), vii. 20, 

viii. 7 

Piitt (Bude), xi. 47 
Pyx, iv. 75, vii. 3, 47, ix. 12, 13, 
IS, 29 , 35 

Quida (Guildo), vii. 20, ix. 47, 67 

Rachel, iv. 57, viii. 4 
Ransom, ii. 7, x. 7 
Ratisbon (Regensburg), xi. 26, 
xii. 19 

Ratz (Ratio), Henry, vi. 28, xi. 


Razor, iv. 51 

Refeftory, i. 35, iv. 91, vi. 5 
Refeftorian, vi. 5 
Regular Theologhe, vii. 16 
Regulars, vii. 59 
Relapse of Novices, i. 3 
Relaxhusen, see Rittershausen 
Relics, i. 35, vii. 19, 38, viii. 46, 
53, 54, 60, 65, 66, 67, 68, 70, 
85,86, 87, 88, ix. 7, x. 21, xi. 26 
Remagen, v. 37 
Remedies, Medical, vii. 16 
Remigius (St.), Ch., Bonn, iii. 8 
Remigius (St)., Bishop, v. 42 
Renbodo (Laybrother, Heifter- 
bach), viii. 86 

Rener (Confessor of Pope Inno¬ 
cent), vii. 6 

Rener (Chaplain of Duke of 
Louvain), ii. 25 

Rener (Scholafticus, St. And., 
Cologne), iv. 50, vi. 5, 24, 

viii. 57, ix. 47 
Renhecke (Rieneck), ix. 48 
Runnengen, ix. 3 
Renunciation, ii. 12, xii. 23 
Resurreftion, vii. 16, 20 
Reviving dead, i. 16 
Reynaldus (Archbp., Cologne), 

v. 19 

Reynold (St., Chapel, Cologne), 

ix. 59 

Rheineck, iii. 9, v. 38 
Rheinold, iv. 62 

Rhine, iii. 8, iv. 43, 62, xi. 61, 
xi. 33 

Richard, (K. of England), ii. 30, 

x. 46 

Richard, Scrip tor, xii. 47 
Richard (Laybrother, Heifter- 
bach), iv. 32, v. 49, 55, viii. 20 


Richmudis, viii. 7, 9. ix. 33, 34 
Rich win (Cellarer), iv. 83, 94, 

x. 30, xi. 3 3 

Rindorp (Gran-Rheindorf), xii. 


Rindorp (Schwarz-Rheindorf), xi. 

. 5 . 

Riningen (Rhenen), ii. 7, xii. 14 
Rinkasle (Rheinkassel), xii. 9 
Rings, x. 61 

Rio-Seco (Pumerane), vii. 50 
Risene (Ryssen), ix. 20 
Rittershausen, iv. 45, xi. 36 
Roads, ix. 51, x. 21, xi. 18, xii. 14 
Robbers, i. 27, 31, ii. 2, 6, 7, 
vii. 42, 58, ix. 48, 49 
Roberts (Abbot of Molesme), 
i. 1 

Robert de Kortui, v. 22 
Robert of Paris, v. 22 
Rocamadour, i. 17, vii. 24 
Rode (Klofterrath), xi. 42 
Rodinkirchen, iv. 43 
Rome, i. 31, ii. 11, 30, iii. 53, 
v. 22, 25, 37, vii. 3 
Rotheim, xi. 48 
Rudinger (Knight), xii. 41 
Rudinger (Monk, Hemmenrode), 

xi. 14 

Rudolf (Canon), viii. 97 
Rudolf (Laybrother, Heifter- 
bach), viii. 92 
Rudolf of Lucka, viii. 18 
Rudolf (Bishop of Liege), vi. 5 
Rudolf of Nemours, v. 22 
Rudolf of Trives, i. 40 
Rudolf (Scholasticus, Cologne), 
i. 38, iv. 26, vi. 5, ix. 22 
Ruger, viii. 69 
Rulant, x. 12, xi. 24 
Runningen (Convent), ix. 3 
Runkel, ix. 5 
Ruthenians, x. 47 

Sabbath, i. 35, vii. 38, 58 
Sacrament for sick, ix. 51 
Sacriftan (Cuftos), i. 35, vi. 14, 
45, vii. 14, 17, 19, 34, 46, 

viii. 13, 22, 85, ix. 66, 67, 

x \ 3, 3 .. 

Sacrilege, vii. 42, viii. 26, 27, 

ix. 7, 52, 55, x. 21 
Saladin, iv. 15, x. 43, 47 
Saleberg (Dean of), v. 22 
Salve Regina, vii. 29 
Saviour’s (Hill of St.), i. 43, 

v. 11 

Salzburg (Bishop of), viii. 33 
Samaria, iii. 41 
Samson, iv. 92. 

Sanctuary, xi. 54 
Sandals (Calciamenta), iv. 4, 12, 
13, 15, 26, x. 7 

Saracens, i. 6, 16, iv. 10, 15, 79, 

viii. 26, 27, 28, 47, 66, x. 43, 
47, xi. 23 

Sardanay (Sarnay), vii. 24 
Saul, i. 19 

Saxony, ii. 30, 31, iv. 45, 71, 76, 

vi. 31, vii. 17, viii. 74, 90, 

x. 10, 28, 41, xi. 18, 19, 46 
Sayn (Count of), see Henry 
Scales, viii. 77 

Schism (Papal), ii. 18, vii. 49 
Schism (Roman Empire), ii. 9, 
30, iv. 71, v. 21, vi. 27, viii. 85, 

ix. 51, x. 19, 23, xii. 40 
Schism (Bishopric of Utrecht), 

vii. 22 

Schism (Treves), i. 40 
Schmithausen, iii. 33 
Scholars, i. 32, ii. 10, iii. 33, iv. 20, 
74, 86, v. 4, 20, vi. 5, vii. 16, 
24, 38, 41, viii. 77, ix. 20, 51 
61, 65, x. 34, 44, xi. 55, 64 
Schools, i. 32, 38, 40, v. 25, vi. 5, 
vii. 16, 24, viii. 74, xi. 64 



Schoolmafter (Scholafticus), i. 
32, 38, 40, ii. 7, 10, 16, iii. 6, 
8,10, iv. 10, 26, 46, 49, 50, 62, 
vi-4» 35 * v »- 3 1 
Scholaftica (St.), i. 40, vi. 35 
Schonau, i. 31, 40, ii. 33, iv. 48 
vii. 30, 31, 37, ix. 17, 59 
Schonberg, x. 18 
Schulpforte, xi. 18 
Scimenu, see Cheminon-l’Abbaye 
Scodehart, x. 11 
Sconinburg, see Schonberg 
Scocia, see Ireland 
Scotus (Prieft, Cologne), vi. 5 
Scourging, i. 22, 40 
Sea and ships, i. 40, iii. 21, iv. 
10, 15, 100, vii. 38, 41, viii. 57, 
63, 66, 91, ix. 13, x. 46, xi. 35 
Sebaftian (St.), vii. 49 
See, Apoftolic, i. 6 
Seffelingen, v. 42 
Seneca, iv. 27 
Sens, v. 22 
Sephadin, v. 37 
Septia, see Ceuta 
Septuagint, iii. 1 
Sepulchre (Holy), v. 37 
Sequences, i. 4, vii. 29, 30 
Serfs, vii. 38 

Serpents, iv. 32, x. 70, 71, 72, 
xii. 18 

Servants (Monks’), iv. 17 
Severin’s (St.), Archbp., Cologne, 
I. 40 

Severin’s (St.) Ch., Liege, iv. 

75, vii. 49, xi. 29 
Severus (Bp. Lisbon), viii. 66 
Seville, v. 21 
Sewer, iii. 15 
Sext, vii. 16 
Sext, of Our Lady, i. 6 
Sheep and Shepherds, i. 40, 
iv. 62, viii. 75, xii. 33 

Sheepskins, xii. 14, 15 
Shoes, iv. 4, 7, 12, 13, 15, 26, 98, 

vii. 38, viii. 96, x. 7, xii. 20 
Shrove Tuesday, iv. 86, x. 53 
Sibilia, see Seville 

Siege, x. 19 

Sigeberg (Siegburg), vi. 5 
Sigeberg (Abbey), v. 13, vi. 4 
Siger of Bonn, xii. 52 
Siger (Monk, Hemmenrode), xi. 

Siger (Prior, Clairvaux), iii. 53, 

viii. 49 

Siger (Prieft), iv. 10 

Sign of Cross, ii. 6, iii. 13, 14, 

iv. 49, v. 27, vii. 17 
Silence, i. 40 
Silversmith, iii. 15 
Silver Mine, x. 52 

Simeon (St.), Ch., Treves, iv. 

66, viii. 78, xi. 2 
Simon (Abbot, Foigny), iii. 33 
Simon de Montfort, v. 21, xii. 10 
Simon (Laybrother, Aulne), iii. 

Simon (Monk), ii. 30 
Simon Magus, xi. 1 
Singing, iv. 9 

Siftappus of Cologne, v. 39 
Sleeping in Church, ii. 29, 32, 

33 . 34 . 35 . 36 , 37 . 38 , 

Sodom, iv. 73, 79, 92 

Soeft, iii. 11, 29, 40, iv. 99, 

v. 27, 34, 35, x - 32 

Solar, iii. 8, 31, iv. 44, 100, 
v. 44, vi. 5, 9, vii. 16, viii. 50, 
xii. 5 

Soldan, see Saladin. 

Solomon, i. 2, 40, iv. 16, 22, 27, 
28, 47, 57 > 59 * 73 * 9 2 , 93 * 
vii., x. 3 

Solomon (Monk, Hemmenrode), 
xi. 13 




Sophia (Abbess, Hovene), x. 16 
Sophia (St.), Constantinople, 
iv. 30, viii. 54 
Sorcery, v. 2, 3, 4 
Soul, i. 32, iv. 39, vii. 16 
Speyer, iii. 14, iv. 65, vii. 11 
Spindle, viii. 5 
Spindle-tree, vii. 24 
Springiersbach, iv. 89 
Stalum, xii. 23 
Stamheim, xi. 63 
Stempel, xi. 45 
Steinhard, iv. 88 
Steinvelt, iii. 5, iv. 62, ix. 61 
Stephen Harding, i. 1 
Stephen (Canterbury), v. 22. 
Stephen (Deacon, Corbeil), v. 22 
Stephen (PrieSt), v. 22 
Stephen (PrieSt of Chelles), v. 22 
Stephen (of Vitry), i. 9 
Steppo, xii. 36 
Stole, xi. 25, 40 
Stolgengaze (Stolckgasse), ix. 56 
Storks, viii. 9, x. 58, 60 
Strata Alta, see Hochstrasse, 

Strasburg (Argentina), iii. 16, 
17, 20, xi. 37 

Stromberg, ii. 1, ii. 30, iv. 64, 
vii. 38, viii. 46, 91 
Stromboli (Mons Vulcanus), xii. 
9, I2 > 1 3 

Stuben (Stupa), viii. 50, 54, see 
Insula S. Nicolai 
Sueder (Knight of Dinge), i. 18 
Sueverbach, v. 29 
Suicide, iii. 14, iv. 40, 41, 42, 43, 

Superbia, iv. 13 
Supper (Lord’s), ix.i 
Surplice, viii. 97 
Susanna, iv. 92 
Sutherhusen, x. 38 

Swallows, x. 39 
Sweating of image, vii. 2 
Swine and Swineherds, iv. 4, 35 
Sybodo (Knight), vii. 42 
Syfrid of Runkel, ix. 5 
Syfrid (Prieft, Hemmenrode), 

Syfrid (Prieft, Heifterbach), vii. 

39, xii. 34 
Syna, viii. 84 

Synod, ii. 7, 25, ix. 52, x. 35 

Syon (Monastery, Friesland), xi. 30 

Syria, 1. 47 

Syward, xii. 8 

Szere (Abbey), xi. 36 

Taverns, iii. 9, 11, v. 32, 40, 

vii. 3, viii. 53, x. 53, xi. 54 
Tablets, xii. 9 

Talking in Church, iv. 22 
Tarquilinius (St.), x. 44 
Tears (Grace of), i. 24, 35, ii. 
18, 19, 20, 21, 22, iv. 30, viii. 
11, 12, 13 

Templars, iv. 10, viii. 47, 66, 
xii. 57 

Temporal power (of Bishops), 

ii. 27 

Thais (St.), ii. 1 
Theban martyrs, viii. 65 
Theft and thieves, i. 10, 29, 40, 

iii. 19, 53, iv. 1, vi. 10, 24, 25, 
33, viii. 73, ix. 7, x. 21 

Theobald (Abbot, Schonau), i. 

Theobald (Abbot, Eberbach), v. 

1 7 > vi- 4 

Theobald, Countof Champaigne, 

viii. 31 

Theobald (Monk, Heifterbach), 

iv. 6 

Theobald (Usurer, Paris), ii. 33 
Theodoric of Bonn, xii. 52 



Theodoric Cancer, x. 67 
Theodoric of Rulant, x. 12 (2), 

xi. 24 

Theodoric of Erinportze, vi. 27 
Theodoric of Cellarium, vii. 51 
Theodoric of Lureke, i. 35, vii. 
21, ix. 2 

Theodoric (Monk, Eberbach), ix. 
54 . 

Theodoric (Count in Wiede), 
ix. 48, x. 53, xii. 5 
Theodoric (Count of Are and Bp. 

Utrecht), xii. 23 
Theodoric (Bp., Cologne), vii. 

40, viii. 46, ix, 10 
Theodoric (Bp., Miinfter), vii. 3 
Theodoric (Bp., Livonia), viii. 13, 
80, xii. 23 

Theodoric (a young Knight), vii. 

Theodoric (Count in Wurme),ci. 

Theodoric (Prior of Yesse), vii. 3 
Theodoric (King of Goths), 

xii. 13 

Theodoric (Prieft, Groningen), 
viii. 53 

Theodoric of Soeft and Heifter- 
bach, i. 21, iii. 11, 29, v. 27 
Theophilus (Bp., Alexandria), 
vi. 4. vii. 10 

Thiemo (Knight of Soeft), v. 34 
Tholosa, see Toulouse 
Thomas (Apoftle), viii. 59 
Thomas (Ch. in India), viii. 59 
Thomas of Canterbury, vii. 4, 
viii. 69, 70, x. 56 
Thomas of Canterbury, Convent, 
Treves, i. 42 

Thomas (Monk, Heifterbach), 
v. 22 

Thomas (Monk, Hemmenrode), 

Thomas Theologus, xi. 38 
Thorinbus (Thorenbais), ix. 35 
Thuin, iv. 54 

Thiiringen, i. 27, 34, viii. 85 
Tithes, x. 13 

Toads, ii. 32, iv. 86, x. 67, 68, 
69, xi. 39, xii. 18 
Tolls, xi. 35 

Tonsure, i. 7, 39, 40, iv. 51, 

viii. 97 

Toulouse, v. 21 

Tournaments, ii. 12, vii. 38, 
x. 11, xi. 19, xii. 15, 16, 17 
Tours, viii. 77 
Trade, viii. 57 

Transubstantiation, ii. 5, ix. 33, 

Trappe (La), vii. 9 
Treasurer, vi. 14 
Treasury (Church) pledged, ii. 

Trent, vii. 58 

Treves, i. 3, 23, 40, 42, iv. 66, 
71, 89, v. 51, vi. 37, vii. 29, 
36, 38, 39. 44, ™i. 51, 78, 

ix. 54, x. 19, 29, 52, xi. 15, 46, 
xii. 15 

Trial by battle, iii. 18, ix. 49 

Tricafter, v. 42 

Trisch vii. 7 

Troyes, v. 22, 23 

Trudo (St.), vi. 31 

Trump, xii. 58 

Tulpetum, see Ziilpich 

Tumour, vii. 38 

Tun, iii. 49 

Tuscia, ii. 27, vii. 49 

Tuyciensis, see Deutz 

Twente, iv. ii 

Tyre, i. 40, iv. 2 

Uda of Namur, ix. 31 
Uda of Thorinbus, ix. 35 

37 1 


Udellolt, xi. 31 
Ulmen, iv. 30, x. 43 
Ulrich of Cologne, viii. 85 
Ulrich of Flasse, iv. 78 
Ulrich (Abbot of Villers), xi. 31 
Ulrich of Steinvelt, iv. 62 
Ulrich of Luer, v. 22 
Ulrich (Monk of Villers), iii. 33, 

xi. 10 

Uncinis (place in France), v. 22 
Undlion, ii. 7, 15, iii. 23, iv. 6, 

vii. 9, 56, xi. 21, 25 
Urban II. (Pope), i. 1 

Usury, ii. 7, 8, 31, 32, 33, 34, 

iii. 52, v. 20, xi. 39, 40, 41, 42, 

xii. 18, 24 

Utrecht, i. 18, 38, 42, ii. 6, 7, 

iv. 15, vii. 22, viii. 58, x. 21, 

35. 39. 7*. *»• 23. 25, 58, 60. 
xii. 23 

Uzzah, ix. 53 

Vagabonds, i. 3 
Valdosian, see Waldensia n 
Valerius (St.), Bp. of Tr&ves, 

viii. 78 

Vaucelles, vii. 22 
Veldenze, vii. 44 
Vendetta, viii. 26, xi. 56 
Vengeance of God, vii. 2, 3, 7, 
42, 44, viii. 26, 27, x. 45 
Venice, x. 49 
Vercellae, see Vaucelles 
Verona, i. 48, v. 24 
Veftments, vii. 20, ix. 52, 59, 
x * 3 

Viaticum, ii. 2, 7, 15, v. 8, 19, 
vii. 56, viii. 45, ix. 49 
Vicar, iii. 13, vii. 5 
Viftor (St.), Abbey at Paris, 

ii. 10, iv. 89, v. 22, vi. 12 
Villers, i. 21, 35, ii. 19, 20, 25, 

iii. 13,14, 33, iv. 31, 60, vi. 34, 

j vii. 12, 22, 38, viii. 13, 63, 81, 
! ix. 31, x. 71, xi. 10, 28, 50, 
xii. 17, 30 

Vincent (St.), viii. 66 

Vines and vineyards, iv. 59, v. 43, 

x. 13 

Virgins (Eleven Thousand), viii. 

85, 86, 87, 88, 89 
Visions (of B.V.M.), vii. 3, 4, 5, 
6, 7, 9, 11 and viii. passim 
Visions (Book of), i. 33 
Visitation, i. 1, iii. 30, iv. 24, 39, 
vi. 20, vii. 21, 39 
Vitaspatrum, iii. 9, 36, iv. 96, 
vi. 35 
Vitry, i. 9 

Vitry-le-Franfois (Fitriacum), 

xi. 61 

Volckenrode (Abbey), viii. 85 
Volmunftein, iv. 67, v. 4, 47, 

vi. 4, viii. 15, 45, ix. 2, 67, 

xii. 27 

Vulcanus Mons., see Stromboli 
Vultures, xi. 15 
Wafers, vii. 3, ix. 11 
Wagons, xi. 18, 22 
Walburgis (St.), Ch. Hildesheim, 

ix. 19 

Walburgis, Mons. (Walberberg), 
i. 17, 41, 42, v. 54, vi. 10, 

vii. 21, viii. 3, 7, 45, ix. 19, 33, 
65, x. 16, 50, xi. 31 

Waldensian heresy, v. 20 
Waleram, v. 3, 37, vii. 42 
Walewan, i. 37 

Walter (Abbot, Villers), ii. 19, 
20, 21, 25, iii. 14, 33, vii. 22 
Walter of Birbech, iii. 33, iv. 54, 

v. 6, vii. 16,25.37.38 
Walter of Milene, xii. 17 
Walter (Clerk, Louvain), ii. 25 
Walter (Dispensator), xi. 43 
Walter (Bishop of Chalons), i. 1 

37 2 


Walter (Knight, Endenich), xii. 5 
Walter (Monk, Aulne), i. 6 
Wandering Clergy, i. 3, 10 
Wanebach, x. 52 
Warner of Bonlant, viii. 54, 

x. 19 

Warner (Monk, Eberbach), vii. 54 
Warner, (Prior, Hemmenrode), 

xi. 3 

Warner (Monk, Hemmenrode), 
xi. 9 

Waschart (Gerard), xi. 11, xii. 44 
Waihing, ix. 26 
Washing of feet, i. 35 
Washing Basins in Cloisters, v. 


Well, iii. 13 
Werinbold, vi. 7 
Westcupe (Wisdorf or West- 
kotten), viii. 26 

Westphalia, iv. 67, v. 47, vii. 24, 
ix. 40 

Wettin, see Witin. 

Wheel (torture), ii. 6, x. 36, 
xi. 54, 55. 

Whispering, v. 29 
Widrindisburg, ix. 5 
Wida (Wied), iv. 76, ix. 48, 50 
Wide (Witten), x. 53 
Widekin, ix. 5 

Wido (Abbot, Clairvaux), ii. 25 
Wido (Abbot, Klaar-Kamp), xi. 30 
Wido (Bp. and Cardinal), vi. 2, 
ix. 51 

Wied, see Theodoric 
Wiger (Knight), xi. 23 
Wiger (Monk, Villers), x. 23, 71, 
xi. 28, xii. 17 

Wilhelm (Abbot, St. Agatha), 
v. 29 

Wilhelm (Abbot, Clairvaux), iii. 
S 3 

Wilhelm (Abbot, Villers), ix. 31 

Wilhelm (heretic goldsmith), 
v. 22 

Wilhelm II. Count of Jiilich, 

xii. 5 

Wilhelm III. (Count of Jiilich, 
v. 21 

Wilhelm (Bishop of Bourges), 

ii. 28 

Wilhelm of Helpenftein, vii. 7 
Wilhelm of Liblar, ix. 36 
Wilhelm (Novice, Heifterbach), 
X. 63 

Wilhelm (Monk, Heifterbach), 
xii. 37 

Wilhelm (Laybrother, Heifter- 
bach), iv. 32 

Wilhelm (Canon, Utrecht), iv. 15 
Wilhelm (Subdeacon Poitou), 
v. 22 

Wilhelm (Prieft near Neuss), 
^ 33 

Wilhelm (Prieft, Clairvaux), 
viii. 43 

Wilhelm (Prieft, Stromberg), 
viii. 46 

Winandus of Elsloo, x. 2 
Winandus (Monk, Heifterbach), 
x. 2, 39 

Winandus (Infirmarian), ix. 2 
Winemar (of Aldindorp), vii. 38 
Winendenburg, x. 41 
Winric of Bonn, xi. 45 
Wineseller, iii. 11 
Wintere (Ober-Winter), iv. 22, 
58, x. 59 

Wiric (Laybrother, Hemmen¬ 
rode), ix. 63 

Wiric (Knight of Girzene), viii. 


Witbold, vii. 3 

Witin (Visions of), v. 44 

Wives of priefts, ii. 3, 28, 29, 

iii. 13, 29, 41 



Wizinburg (Weissenburg), x. 20 
Wolkinburg, xii. 5 
Wolmar, i. 40 

Wolves, vii. 45, x. 64, 65, 66 
Worms, i. 40, ii. 9, 24 
Wiirm, xi. 42 

Xanten, ii. 7, iii. 21, v. 16, vii. 
22, 23, x. 61 

Ydid, see Idida 
Yesse, see Essen 

Ysenbard (Prior, Heifterbach), 
v. 6 

Ysenbard (Sacriftan, Hemmen- 
rode), xi. 3, ii 

Ysinburg (Caftle), v. 56, xi. 17 

Zachariah, iv. 57, viii. 49, 59, 
ix. 6, 26, 30 

Zahringen (Ceringia), x. 23, 
xii. 13 

Zealand, vii. 38, 41 

Zegenberg, vii. 7 

Zinna, xi. 35 

Ziilpich (Tulpetum), vi. 10, 
vii. 56